a cordiall for christians in the time of affliction. or, a sermon preached at kethering lecture by master robert bolton, bachelour of divinity, and sometimes fellow of brasen-nose colledge in oxford. published by i.s. bolton, robert, 1572-1631. this text is an enriched version of the tcp digital transcription a16316 of text s122177 in the english short title catalog (stc 3227). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 41 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a16316 stc 3227 estc s122177 99857329 99857329 23037 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16316) transcribed from: (early english books online ; image set 23037) images scanned from microfilm: (early english books, 1475-1640 ; 1128:4) a cordiall for christians in the time of affliction. or, a sermon preached at kethering lecture by master robert bolton, bachelour of divinity, and sometimes fellow of brasen-nose colledge in oxford. published by i.s. bolton, robert, 1572-1631. i. s. [8], 27, [1] p. printed by george miller dwelling in the blacke-fryers, london : mdcxl. [1640] sometimes bound as part of stc 3245 and consequently as part of wing b3512. reproduction of the original in the henry e. huntington library and art gallery. eng sermons, english -17th century. a16316 s122177 (stc 3227). civilwar no a cordiall for christians in the time of affliction. or, a sermon preached at kethering lecture by master robert bolton, bachelour of divini bolton, robert 1640 7704 14 0 0 0 2 0 44 c the rate of 44 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-07 tcp assigned for keying and markup 2003-07 apex covantage keyed and coded from proquest page images 2004-01 jonathan blaney sampled and proofread 2004-01 jonathan blaney text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a cordiall for christians in the time of affliction . or , a sermon preached at kethering lecture by master robert bolton , bachelour of divinity , and sometimes fellow of brasen-nose colledge in oxford . published by i. s. london . printed by george miller dwelling in the blacke-fryers , mdcxl . to the reader . as nothing in the world makes a man so a truely noble as religion : so nothing to the world makes a man more b liable to opposition and disgrace . and our mighty god that governes in wisdome , and ever hath an c especiall care of his people , suffers that so to be for some such ends as these . 1 that the d graces of gods children may shine , the rust being scoured off . 2 that their incense offrings in their severall duties being broken and beaten e may smell the more . 3 that their obedience may be discerned by the purblind world not to be mercinary , but from some in ward principle unknowne to nature , &c. now for the poore persecuted saints to follow this way of gods providence f kindly to obey with a willing yeelding rather then to be angry at them . t they see onely with a naturall eye : if a man looke upon gods wayes onely with the eye of reason they are foolishnesse to him ; and sure if a man looke upon gods word and workes through the false glasse of worldly wisedome , he cannot but imagine the thing promised in the one and in agitation in the other impossible so to be effected as promised for his childrens good . if a man had only so looked upon the u sunne standing still in hezekiahs time , or upon the x sea when the bottome became drie , and the waters stood as walls on each side ; or upon the y starres that fought in their courses against sisera : or u●on the z fiery pillar which was sent to the israelites , would they have thought these should bee a meanes to preserve gods children and destroy the enemies . little a did nebuchadnezar the va●iant men of his army thinke when they bound the three children in their clothes to cast them into the hot fiery fornace that the same fire thus prepared should burne and destroy them , and burne only the bonds to set free the poore persecuted saints not once to hurt either body or garment , but to be a means to bring them to greater honour amongst their persecutors . o the infinite wisedome of our good god that can put such understanding into sencelesse creatures thus to distinguish betweene the precious and the vile , him that serveth god and him that serveth him not more clearely then the divell and naturall men can discerne : now therfore to cleare the eye of faith which onely b discernes such things and to helpe thee to get support against any such faintings or the least grumbling at such a providence , which is unbeseeming a paul ( though in prison with sore sides ) for religion . 1. se●prayer a worke , which workes wonders in heaven and earth , because that sets god a worke for us that is the hearer of prayers and that he●ps his servants out of severall persecutions and afflictions when they pray by working c wonders for them rather then they shall rest subject to continuail pressures of wicked men . 2. set faith a worke , a hard duty i confesse , it being easier to obey then beleeve aright . faith being the d worke of god , obedience without faith being the work of man . therefore let me intreat of thee to use the meanes that god affords , either to helpe thee out or comfort thee in affliction , as if thou hadst no promise : and yet so beleeve and depend u●on the promise for thy being helped out or upheld in the affliction , as if thou hadst no means at all to look after , that god may have all the honour from thee , and then certainly he that gives a being to his promises and a blessing to the means will prosper thee in the use of them : which of his mercy he grant to us all for the lord christs sake , amen . a cordiall for christians in the time of affliction ▪ micah vii . viii , ix . rejoyce not against mee , o mine enemy : when i fall , yet shall irise againe ; when i sit in darkenesse , the lord will be a light unto mee . i will beare the indignation of the lord : because i have sinned against him , untill hee plead my cause , and execute judgement for mee , hee will bring mee forth to the light , and i shall behold his righteousnesse . in the former part of this chapter , the prophet in the person of the church complaines of the paucity of gods people , of the fewnesse of those that truly feare god , first , by way of resemblance , comparing them to the gatherings of summer , and the grape-gleanings of the vintage , vers. 1. secondly plainely , by saying the good man is perished out of the earth , and there is none upright amongst men , they all lye in wait for blood , they hunt every one his brother with a net , v. 2. secondly , he complaines of the plurality of the wicked , of the horrible and universall corruption of the times . first plainly , that they may doe evill with both hands earnestly , the prince asketh , and the judge asketh for a reward , and the great man uttereth his mischievous desire , so they wrap it up , v. 3. secondly , in a borrowed speech , resembling the best to a bryar , to a thorny hedge-v . 4. in the miserable estate of all things , it is the counsell of the holy ghost not to trust in man , or to rely upon the arme of flesh , v. 5 , 6. for the dearest , neerest , greatest , &c. will deceive and faile , and proove as broken staves of reede , psal , 62. 9. the children of men are vanity , the chiefe men are lyars : to lay them upon a ballance , they are altogether lighter then vanity . but it is the lord that doth great things , and therefore in him onely rejoyce , psal. 126. 3. also ier. 17. 5. cursed be the man that trusteth in man , and maketh flesh his arme , and withdraweth his heart from the lord . for why , isa. 40. 15 , 17. behold the nations are as a drop of a bucket , and are counted as the dust of the ballance , behold he taketh away the isles as a little dust , v. 17. all nations before him are as nothing , and they are counted to him lesse then nothing , and vanity ; thus doth the prophet wish man not to trust in man , but in the lord . and after this dehortation from trusting in man , the prophet in the person of the church , doth professe that he will looke unto , and rely upon the lord , v. 7. which blessed confidence , and safe repose upon the all-sufficient god , doth beget this glorious triumph over the insolency and insultation of their enemies in the time of their depression and disgrace , v. 8. and this excellent exercise of their faith , doth repell and conquer very sore and sharpe temptations , which are wont to set upon the servants of god in their sufferings under the pressures and oppressions of the wicked , the cruell mockings and scornefull insultations of the enemies to their goodnesse : which is bitterer ( saith calvin ) then the suffering it selfe ; neque tantum est acerbitatis in ipso malo , quantum in ludibrijs improborum , ubi nobis petulanter insultant , derident fidem nostram & ingenuis naturis semper est durior contumelia , quam ipsa mors . immediately upon the churches profession of her trusting the lord ; she bids her enemies not rejoyce against her , v. 8. and backs it with mighty and invincible reasons , which proves they have no reason for it . when i fall i shall arise : ] if i were downe without hope or possibility of recovery it were something on their side , but as sure as my god is alsufficient , my head christ above water , the angels my guard , all the creatures my friends ; sunne , moone and the stars for me , the prayers of all that blessed communion of my fellow saints presse continually for me unto the throne of grace , all the promises in gods booke are in christ yea and amen , &c. so certainely shall jup againe , sooner or later gloriously for ever . iob was as deepely sunck into a comfortlesse pit of outward affliction as ever any was , yet the arme of his god helpt him out againe . we know what end the lord made , iam. 5. 11. david was fearefully plunged into a dungeon of extreame horror , psal. 77. yet the right hand of the most high changed all this . * and it must needs be so , for the almighty hand of god is under him , psal. 37. 24. though hee fall hee shall not be cast of , for the lord putteth under his hand . now must not he needs up againe whom an omnipotent hand supports and upholds ? what man or divell , or world of creatures can keepe him downe , whom the lord of heaven and earth will raise , either let the malice of the wicked manacle the almighty arme of god , which is more then utterly and infinitely unpossible , or as sure as that highest majesty is in heaven , every faithfull servant of jesus christ shall rise againe out of the most desperate distresse , at the utmost , at that great day , which will be most illustrious , when their clearing and exaltation will be in the presence of all the angells in heaven , and all the sonnes and daughters of adam that ever were in the face of heaven and earth : is it not therefore strange that any wicked man should insult at their fall , that thus certainly shall rise ; but the wicked themselves shall stagger and fall and rise no more , for they want this onely helping hand to recover them . when i sit in darkenesse the lord shall bee a light unto me . ] nay in the meane time in the darkest midnight of distresse , the lord will blessedly shine into my heart with the beams of his favour , sence of his love & presence of his spirit ; yea many times more gloriously , specially and comfortably , then in the dayes of my peace , prosperity and rest . for besides particular promises for that purpose , observe , isa. 43. 2. when thou passest through the waters i will be with thee , through the floods that they doe not overflow thee ; when thou walkest through the very fire thou shalt not be burnt , neither shall the flames kindle upon thee . for i am the lord , &c. gods children in the time of their afflictions and sufferings are wont to be most faithfull , for then faith is set a worke onely to find comfort in god . 2. most prayerfull , esa. 26. 16 , 17. lord in trouble have they visited thee , they powred out a prayer when thy chastening was upon them , like as a woman in travaile is in sorrow and crieth in her paines , so have we bens in thy sight o lord ; though they be prayerfull at other times , yet this sets an edge and heate to their prayers . 3. gods children in time of their sufferings be most humble , &c. and to such as be most faithfull , prayerfull and humble god is wont to reveale and communicate himselfe with much familiarity and love , no restraint , no dungeon can hinder the ascending of our faithfull , humble prayers unto god , nor the influence of the love and light of his countenance from us ; that lightsomenesse came from heaven that made paul and sylas sing at midnight in the inner-prison , their feet being fast in the stocks . and so did all those sweet exaltations of spirit which possessed our blessed martyrs in queene maries time and all other saints of god at any other times , in times of pressure and persecution . for at such times the presence , freedome , and comforts of the blessed spirit are wont to inlarge , refresh and crowne their hearts extraordinarily . i will beare the indignation of the lord . ] those that are enemies to the church and gods children were they in the same troubles they see the saints of god in , would indeed yell and howle and roare having no protection nor antidote against the sting and venome of their sorrowes and sufferings , and therefore they conceive , and thereupon out of their cruell and dung-hill dispositions insult , that christians are paid home horribly and plagu'd in such cases , no knowing poore soules that the saints have a soveraigne inward vertue , and vigour , i meane , patience ( to which themselves are meere strangers ) whereby they take off the edge , and extinguish the poyson of all afflictions , whether from god , man , or satan , which would eate up the hearts , and drinke up the spirits , and double the sting in the wicked , whensoever they are sore vexed ; as if mordecai a better man then haman , doe not crouch to him , it will not onely vexe his heart , but cause him to loose all that sweet of his honour . how would wicked men have taken it , that such a dog as shemei should raile upon david being a king , and kings you know are impatient at opposition , yet davids patience takes away the sting and spiritually answers , it may be the lord hath sent him , observe how grace conquers , and that faith in gods children begets not onely peace , but patience , rom. 5. 3. we rejoyce in tribulation , knowing that tribulation bringeth forth patience . because i have sinn●d against him . ] the wicked in their sufferings doe looke upon the smart and the creatures , as a dog upon the stone that is throwne . gods children looke upon the offence , their owne deserts , and the first moover , god himselfe , who corrects in love and for his good , which causeth a vast difference either to exasperate and enrage , or to mollifie and asswage the anguish of the crosse , the bitternesse of the trouble . thus did iob , ioseph , david , and so did all that truly feare god procure a great deale of ease and patience to their soules , it is the lord , &c. looking upon their owne deserts , upon gods kindnesse , and their ingratitude , &c. give some ease : as mauritius an emperour who might have saved the lives of many of gods people from the sword of the enemy , but did not ; at length an enemy came against him , and tooke him , and killed his children before him , he having one little one at nurse it was sent for and also slaine before his eyes , then he cried out being sensible of his owne sins , iust are thy judgements o lord . so holy bradford in queene maryes time , cried out to the lord that he had deserved to die , because of his sins ; but saith he , behold lord they punish not my sins , but persecute me because of thy gospell , and for standing for thy truth : so might al the martyrs have said ; so we may cry out we have sinned , we have bin lukewarme , we have had a form of godlines & denied the power therof . nay prodigious villanies , we have had sins rise up in the gospel , not before heard off , fitter for the dark nooks of hel , or midnight of popery . how may we therefore cry out , now we all are afflicted , thy judgements o lord are most just . the consideration of their deserts , and looking up unto the lord caused iob , david and ely to be contented . vntill hee pleade my cause . ] god will cert●inely and for ever plead the cause of his , isa. 1● . 5 , 6 , 7. ashur was sent by god against the people of god , and was as the rod in gods hand to correct them , but he thought not so , but that it was by his owne strength , &c. quoties nobis negotium est cum improbis , duo sunt consideranda . 1. improbos nobis sine causa inferre molestiam , & ideò justam esse causam nostram ipsorum respectu . 2. nos tamen justè affligi divinitús ; quia semper reperiemus multas causas cur dominus nos castiget . so may many a one tell the lord , that his sinnes are grievous towards him , but that his persecutors and oppressors ayme not at , but at his best part , the good that is in him they set against , and therefore desire the lord to plead their cause , but god will never plead the cause of the wicked , but will witnesse against them , and so will all his creatures , and their owne actions help to condemne them . and execute iudgement for me . ] though the church of god goe downe for a while ; yet at last most certainely the day shall be theirs . for this purpose god is wont to improove his owne omnipotency , all the hoasts of heaven and earth , the ordinary and extraordinary agency of his creatures , the sun , the sea , the stars , haylestones , &c. must miraculously serve gods turne for the executing of this judgement for the church . all the miracles of deliverances from the red sea , and drowning the egyptians , to the swallowing up of the spaniards in the english seas ; and the deliverance from the powder-plot were imployed this way , stay onely gods season and his owne houre , and you shall see the salvation of god . as rochell when it was besieged , was saved miraculously , and shame fell upon the opposers . so for us here , we or the church beyond the seas beene delivered a yeare or two since , it had not beene so well in the last of time ; for that purpose god will certainly deliver , this is our hope , when christians are stirred up to prayer , the time is approaching , but howsoever in the best of time it shall be granted . he shall bring me forth to the light . ] after the execution upon the enemies and the darkenesse of distresse dispelled by the light of gods countenance , ariseth upon the church the sunne of lightsomenesse , joy , and comfort , as we see in moses song , exod. 15. the song of deborah , iudg. 5. the feasting of the iewes after the hanging of hamon , the joy of the kingdome after 88. the day of holy feasting for our salvation from the powder-plot ; the lord hath done great things for us , wherefore we are glad , psal. 126. 3. and when the rod hath corrected , it shall be burned , when the fire hath purified the gold , it ends it selfe in sinder and ashes : so when the wicked have done their worke for the good of christians , they shallbe consumed themselves , as the powder-traitors were , for which we have a day , as if it were in imitation of deborah's song . and i shall behold his righteousnesse ] in the mercifull performance of his gratious promises unto his people , then shall the church find and feele the truth of these blessed promises , gen. 15 ▪ 1. & 17. 1. of the promise to abraham and to his seed . so exod. 6. 3. iosh. 1. 5. how sweetly might ioshua refresh himselfe with the sence of gods mercy and truth , in making good unto him that promise , iosh. 1. i will never faile thee nor forsake thee . the iewes with the sweetnesse of that , habak. 2. 3. though it tarry , wait for it , because it shall surely come and not stay , when they returned so merrily homewards , ps. 126. queene elizabeth of that 1 sam. 2. 30. them that honour me i will honour , when the great god of armes , with his powerfull arme had scattered like a heape of dust before the wind that mighty and ( as they cal'd it ) invincible spanish-fleet . now looke backe upon all these eight particulars and consider the contrary case of the wicked , and then observe the infinite vast difference betweene the grounds and reasons of comfort in all troubles in the one and the contrary in the other : there are reasons also taken from the state of the enemies why they should not rejoyce in the troubles of the saints , and why the people of god should be patient in their pressures and persecutions . then she that is my enemy shall see it . ] when the church is delivered then the enemie must downe : when the rod in gods hand hath corrected his children , it must be cast into the fire : when the wicked have refined gods people , themselves must be cast into hell : when gods children have drunke of the top of the cup of gods wrath , the wicked shall wring out the very dreggs , and drinke them , psa. 75. 8. esa. 10. 12. when ashur had punished gods people , and began to burst with pride , then god sets upon him and destroyes him . but observe here the persecutors shall see the rising againe and prosperity , which will burst their very heart with envy and make them gnash the teeth , as a peece and beginning of that hellish gnashing of the teeth hereafter , when they shall see those blessed ones , whom they have so hated and persecuted , sit downe with abraham , isaack and iacob , in the kingdome of heaven and themselves excluded . and shame shall cover her . ] and at this sight she shall be horribly ashamed , especially because in the time of the churches distresse , disgrace , she did pestilently please and applaud her selfe with such insulting words as these ( where is now the lord her god ) she is now downe she will never rise againe , and now she sees those over whom she so insulted , crown'd with deliverance and joy , and her selfe covered with confusion and shame . my eyes shall behold her . ] which equally will rent the hearts of the enemies with selfe-vexing rage , as refresh the affections of gods faithfull children with glorious joy , not because their opposites are ruined ; no such vile , revengfull spite must lurke in any gracious heart , but because thereby the glory of gods mercy and truth to his , and his justice to their implacable and incurable enemies is made more illustrious and admirable . now she shall be troden down as the mire in the streets . or as straw is troden downe for the dunghill , as it is , esay . 25. 10. a fit end for such divels , as had they might to their malice , they would swallow up quickly the whole israell of god psa. 124. 3. sith the church of god sees and is so sensible of the scornefull carriage of her enemies , and labours so industriously to fortifie herselfe with reasons against that temptation of being troubled with their insultations in the time of her trouble ; i observe it is the wont of the wicked to rejoyce when they see gods children downe : let this therefore be the point that first naturally doth offer it selfe . it is the wont of the wicked out of their dunghill , dogged , and divellish dispositions , proudly to insult and beare themselves insolently against the servants of god in the time of their sufferings . the wicked rejoyce in the distresse and disgrace of gods children . proofes for this you have , ezek. 25. 3 , 6. because thou hast cryed aha , and rejoyced and clapped thine hand when israell went into captivity . because ▪ thou hast clapped thine hands , and stamped with the feet , and rejoyced in heart with all thy despite against the land of israel . ergo eze. 26. 2. tyrus said against ierusalem aha she is broken , ezek. 36. 2. the enemy said , aha , the ancient high places are oursin possession , ergo , &c. zepha . 2. 8. i have heard the reproach of moab , and the revilings of the children of ammon , wherby they have reproached my people and magnified themselves against their border , ergo , &c. psa. 137. 3. they that carried us away captive , required of us a song , and they that wasted us , required of us mirth , &c. because they be limbs of satan and he impoysons them with all his ill properties , now he infinitely tryumphs and pleaseth himselfe in the disgrace of goodnesse , distresse of the church , and misery of every godly man , affectus ex odio & gaudio mixtus ( so the greeke word signifies ) cum odio impulsi , laetamur vel gaudemus in aliorum calamitatibus , est affectus proprius diabolorum : propterèa illi ipsi qui in aliorum calamitatibus laetantur ad ipsum diabolum accedunt . and they are like him in this pestilent property , as if he had spit them out of his mouth ; when a good man is downe they joy , when he flourisheth they hate : now tell me , for you know your hearts , have you looked upon these , and seene some one discover himselfe shamefully , are you glad of it ; so would no good heart be ( i dare say ) this is a certaine marke thou art a limbe of satan , and this comes from the divell , to say , o see then what all these are , the divell himselfe would joyne in this ( if he were amongst you ) save this for the language in hell hereafter , begin not now so soone , for this shews thou art a member of satan , and he is the head and thou tastest of him , else no man could rejoyce at a good mans fall ▪ when therefore thou seest or hereafter hearest of any that doe so ; thinke of this , he is like the divell , in this no child is more like the father , then he to satan , to rejoyce , to disgrace gods children ; why tell me if christ should come now ( as it were happy if he would to end these miserable times ) where would he find his children , but amongst good and religious men , though some be hypocrites , and weare vizards in their faces that we cannot discerne them ( whom the lord discover and unmaske ) we hold not with them , nor for them , but for the truth . and this i am sure amongst good men onely god especially if thus qualified in these six particulars . 1. looke to the cause and ground of thy sufferings , els all is naught , if that be not good , 1 cor. 13. 2. thou must have a calling to suffer and not to thrust thy selfe into it without a calling . 3. thou must have a cleare conscience lying in no knowne sinne , or else thy suffering may be as ananias and saphira , just upon thee for thy hypocrisie . 4. thou must have an upright heart in it . 5. thou maist not aime at by ends to please thy selfe . 6. thou must waite for gods time of deliverance , he that believes makes not haste to get out by ill meanes ; if thou be thus qualified in thy sufferings the 37. psal. will afford variety of precious comfort for thee , and terrible judgements against thy persecutours . also observe these . 1. these persecuting belials shall ( will they or nill they ) glorifie god either in their conversion , or confusion . and the day is comming in the meane time to cleare thy innocency and to discover their malice : the divell and thine enemies be chained , they can goe no further then they have leave from god . god is about some extraordinary work , that he is thus fitting thee for it . 2. if god turne them not on our parts there is most cause we should pitty them , and not envy at their estate : who would have envied at pharoah , when he was persecuting the israelites , and presently after himselfe and all with him cast away : what became of him ? and what befals one may be fall all . 3. if thou desirest revenge on any in the greatest manner , it is to have them thrive in ill , and especially in persecuting the good , ezek. 13. 18. &c. 4. when the wicked insult the whole church is stirred up against them , mala. 3. 13 , 16. 5. these insulting enemies are but as the wine-presses to wring out the sweet juyce of patience and prayer out of christians , they are but as the shepheards dogg to keep the sheep out of the severalls , and from unwholsome places ; and therfore know the time shall come that you shall blesse god for them , and confesse that you could not have bin without your sufferings under them . 6. the very persons of the sufferers themselves do teach much sweetnesse and comfort to others by their gratious carriage , and also from the nature of affliction it selfe . 1. the generall end of all affliction is to make grace shine , or purifie the soule . 2. god will glorifie himselfe in the preservation of his , as of the three children , dan. 3. 3. afflictions will quicken and heat the heart ; wheras many christians are cold , &c. 4. that it may appeare , as unto iob , that christians serve not god mercenarily . 5. that they may not be overvalued by others , some oppose them and get ability for a time to prevaile . 6. that weak christians might not be dejected when they are troubled . 7. that it may appeare felicity rests not in these outward things , which salomon calls vanity , empty clouds , nay vexation of spirit , bringing torment unexpected . 8. that the vertues of christians may be delighted in , and shine aboundantly in thee . thus every way a good sufferer may receive comfort in the depth of his misery , and support his heart against all dejections and discouragements . when i fall i shall arise . ] from this first reason , which is used by the church to disswade wicked men from rejoycing at her fall , i observe , the dearest servants of god may fall into the deepest distresse . because one sin will keepe them downe , much more all their sinnes being so grievous to them . for when sin stirs and looks grisly in their conscience , it terrifies them ; when as on the other side , wicked men care for none ; no marvell than if they fleare in the face , when a godly man looks heavily . satan the strong man procures all joy to the bad ; but not a divell in hell , but would do a christian mischiefe , and the lord sometimes to punish some of his sins suffers satan to afflict him . all worldlings are kind one to another , but of a world of good-fellows , not one of them is kind to a christian , but would do him a displeasure if he could . god deales with his children as with the blind man , that had not that punishment for the sin of his parents or himselfe , but that god may have glory . 2. for christians tryall , as iob. 3. sometime in judgement to harden the wicked , whom they could not win by their goodnesse , they must now be hardened by their punishment . he that refraines from evill makes himselfe a prey to wicked men , satan and his cunning worldlings , when he that refraines not is contrary . many afflictions are proper to gods children , as temptations , doubting of salvation , &c. nay sometimes hideous suggestions , as were to christ , that no christian is in that height , for the son of god to be tempted to throw himselfe from the pinacle of the temple : nay he that thought it not robbery to be equall with god , to be tempted to worship the divell , was more then ever any christian had . because it is call'd a vale of teares to christians , though it be a fooles paradise to wicked men , for they have as much pleasure , profit and honour as they can get : as phareah in aegypt , when the aegyptians were there the iewes were but slaves unto them , and this represented the naturall estate of man . 2. the bringing out of ▪ aegypt was followed with a long being in the wildernesse , which signifies their gracious state ; in which they had many troubles and wants , and after many terrours came to canaan a type of heaven : so till they were there the best was a wildernes or vale of teares , because of their severall troubles . to comfort those that be full of troubles ; when they see one affliction upon the neck of another , to conclude , they be sons , not bastards , pure gold , not rubbish . let all christians prepare for new suffrings ; for till death set us free , we are not to look to be free from troubles , and never more need to be prepared than now , when not only the church beyond the seas , but many good men be in great troubles , observe therfore these helps to take away the sting . 1. get patience , the naturall weapon to help against all troubles , whither of god , satan , or men . iob by patience bore all his troubles , the tithe of which troubles would have made a carnall man hang himselfe , as haman had no comfort in wife or children , or outward honour , because he could not with patience look upon mordecai who a little crossed him . a small crosse will robbe a man that wants patience of the comfort of all other outward things ; let therfore all christians labour for patience , and exercise it as faith , or love , or any other grace , for i know not whither christians so much scandalize religion by any thing , as by impatience , when there is any opposition , especially for meum & tuum . get your hearts to heaven , for earthly mindednesse undoes all . 3. get spirituall ioy , which makes us stand as firme as mount sion , it will heat the heart and give us right to other delights : as the heat of the garment comes from the heart , for the heart heats the body , the body the cloathes and a little reflects again , so all comforts we have come from spirituall ioy : for carnall joy alway makes the heart melancholy after , whereas spirituall ioy eates out the heart of worldly sorrow : follow that therfore with eagernes and observe the differences thus ; o death how bitter is thy remembrance to those that live in ease , in worldly prosperity and carnall joy , but it is contrary to those that live in spirituall ioy , they had rather some of them have death than sleep when they are weary . let a christian tell me ( for he knoweth his state was once as the naturall mans , and he laboured for joy , but found it madnesse ) now after he is gone on in a christian course some few yeares , and seeth his priviledges , and prizeth christ before all things and allowes no wickednes in his heart , but hath taken the yoake and will weare it for ever , then tell me what joy hath ceazed on his heart when he hath christ , from hence will spring as much joy as the heart will hold and more : if a poore man that lived in want a long time , had many thousands befalne him by the death of some great man , with what joy would he imbrace it ? so when a scorched heart with sight and sence of sinne takes christ and hath heaven and earth , and takes possession of the blessed word and promises , as farre then as heaven surpasseth the earth and both these that mans estate ; so this joy doth outgo the other ; therfore with the apostle i bid such a man rejoyce evermore , showte for joy , &c. saint chrysostome would have a christians joy to be like the sea , into which if a sparke fall , it cannot dry up all the moisture of the water , but is presently extinct : so should the joy of a christian extinguish all afflictions ; and great reason , doth not christ promise that what we loose here for him , we shall have an hundred fold ? what ever it be , god is all-sufficient and can give the comfort of it to his , that we may have an hundred fold of the comfort of these things here , and happinesse hereafter : labour than for this spirituall ioy in having christ , this will comfort in all the troubles that befall any , though they be like the troubles of the church beyond the sea , that men have all things taken from them , wives and children slaine , or men banished with them out of the land , yet none can take christ from us , he is our portion for ever : labour therfore for him . is it so that the church of god is in many troubles ? the spirit of god sees it needfull to give antidotes against trouble for her . then this serves to trouble those that were never troubled , their state is woefull , it argues they be bastards : let none then blesse themselves that they were never troubled in mind , for i say if any man hath not beene troubled in mind for his sin , nor be not hereafter troubled for sin to drive him from all sin , he shall be sure to suffer everlastingly for it : i pray you let this sinke into your hearts , and when any is troubled say not : o these be the hypocrites that will grow mad , &c. but let no such word come from any but incarnate divels . object . why , j have severall crosses and losses in my estate , weakenesse and sickenesse of body , &c. therefore my spirituall estate is good and happy ? answ. there are three things observable in affliction ; for affliction here ment is , first , sanctified affliction to cause us to grow in the whole body of sanctification and decrease in sin . secondly , if thou allowest any sin these afflictions be the beginning of hell torments , as christians spirituall joy argues the beginning of their joyes of heaven . thirdly , all things fall alike to all outwardly , both the godly and the wicked may have afflictions , they worke in the one contrary to the other , in the one they work brokennesse of heart and humility , in the other contrary : they are fore-runners of hell to the one , of heaven to the other . object . but j have no such troubles here , therfore j am no christian ? answ. it may be thou art troubled that thou wantest trouble . is not the sence of the want of troubles now a trouble unto thee ? but if thou hast none inward , thou hast some outward , art thou not smitten with the ill tongues of the wicked ? though a christian may goe so farre ( though very rare ) as not to have ill tongues against him , yet a christian hath cause then to be troubled for that , and suspect himselfe ( though he may be in good estate ) when ill tongues are not against him ; for men may have the good word of ill men about them , because of their faults , as 1. when they give too much liberty to their licentiousnesse . 2. not to reproove them when they are called to it . 3. when they are spirituall cowards , and dare not shew themselves for god . 4. when they desire the good word of all ; because they thinke else , such fellowes will raile on them ; these be base cowards , if not stark naught : ●et such as are true hearted christians say ( as one said ) what have i done that such wicked men speake well of me : saint austin said , i will by no meanes be commended by a man that lives ill , it is a corrasive to my heart , i cannot abide it . when a man first riseth to goodnesse , his outward virtue like the sunne rising casteth a great shadow ; so is there much opposition to it at the first : but when the sunne hath come to his height , then but a little shadow : so the height of grace and virtue may cause little or no opposition , this may be by accident , by helpes of good outward parts , and faire and courteous carriages , not grace and goodnesse , for this will draw hatred from every wicked man . finis . notes, typically marginal, from the original text notes for div a16316e-160 a act. 17. 11. b acts 28. 22. john 15 19. wisdom 2. 18 c 1 peter 5. 7 d hosea 5. 13 1 peter 4. 13 e genesis 8. 20 g 1 cor. 4. 12 f 1 chro. 29. 17 t acts 28. 26 2 kings 20 11 u exodus 14. 22 x iudges 5. 20 y exodus 13. 21 z daniel 3 22 , 23 , 27. a heb. 11. 31 b acts 16. 23 c iohn 6. 26 d deut. 26. 6 , 7 notes for div a16316e-710 1. * so was mistris 〈◊〉 m. peacocke and many moe so downe and so delivered . 2. 3. 4. 5. 6. 7. 8. 1. 2. 3. 4. doct. reason 1. doct. 2. reason 1. reason 2. reason 3. reason 4. reason 5. reason 6. reason 7. vse 1. vse 2. vse 3. helpes to humiliation bolton, robert, 1572-1631. 1630 approx. 66 kb of xml-encoded text transcribed from 80 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a16325 stc 3234.5 estc s210 22066381 ocm 22066381 25013 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16325) transcribed from: (early english books online ; image set 25013) images scanned from microfilm: (early english books, 1475-1640 ; 1746:5) helpes to humiliation bolton, robert, 1572-1631. [10], 149 p. by t. cotes, for peter whaly, dwelling in north-hampton, printed at london : 1630. "collected from that graue, learned, and godly diuine, mr. robert bolton"--dedication signed i.s. signatures: a⁶ b-g¹² h³. errors in paging: p. 109 and 134 misnumbered 119 and 138 respectively. reproduction of original in the harvard university. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng repentance -early works to 1800. humility -christianity. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion helpes to hvmiliation . iames 4. 10. humble your selues in the sight of the lord , and he shall lift you vp . printed at london , by t. cotes , for peter whaly , dwelling in north-hampton . 1630. to the reader . i here commend vnto thee christian reader a table of repentance , now put into a little tract , collected from that graue , learned , and godly diuine , mr. robert bolton . i could haue beene content to haue stayed the publishing thereof , vntill such time , in which the author might haue beene preuailed with to print it ; for there cannot but want much beauty and lustre which it might haue had , if it had beene set forth or perused to be fitted for the presse by him that first gaue life vnto it ; but being inforced to it by the importunity of many well affected , both farre and neere ; and i vnwilling to haue such a pretious fountaine sealed vp , considering the good that might redownd to many in the meane time by it . i resolued by the authors leaue no longer to ingrosse the same to a priuate vse , but to impart it to a publike good , especially considering , first , how few are acquainted with the right nature of humiliation , no more than nicodemus was with regeneration : that though many boast of it , few haue it , when alasse it 's plaine , without true repentance there is no saluation . now this table hauing so perspicuously vnfolded the nature of this grace : those that haue a beginning of it , may from hence adde an increase to their store ; and they that want it , may here see the way and meanes of obtaining it . secondly , the extraordinary exercise of fasting and prayer , a duty of pretious account amongst gods children , which hath alwayes beene wonderfully blest with a happy successe , in so much as albeit their ordinary prayers returne not empty without a blessing , yet respectiuely to those prayers which are ioyned with fasting , they seeme barren and blasted , which otherwise are fruitfull and full eared . how then could i withhold this which by experience and the iudgement of iudicious christians , cannot but bee of speciall vse and helpe vnto such a blessed and successefull ordinance ? thirdly , these times call for it , to fast and pray and cry mightily vnto god by our prayers , that wee may stand in the gapp , and make vp the breach : and from this table wee may receiue much helpe in this particular . wherefore i hope i shall neede no further perswasion for thy gracious acceptance , than that hereby if the fault bee not thine owne , thou maiest receiue much good and comfort to thy soule : which if thou findest , giue god the glory , the author thy thankes , and me thy prayers . i. s. helps to hvmiliation . acts 2. 37. now when they heard this , they were pricked in their heart , and said vnto peter , &c. in these words here is : first , a compunction and a thorow wounding their hearts . secondly , a consultation what to doe . thirdly , peters holy counsell ; amend your liues , and be baptized . from the first , in that these men when they had heard of the greatnesse of their sin , were thus wounded at the heart , obserue : that contrition in a new creature ordinarily is answerable to his former vanity . manasse , 2 chron. 33. 6. mary magdalen , luke 7. augustine a great sinner , wrote 12. bookes of repentance . to whom much is forgiuen , they loue much : and this is a fountaine of euangelicall repentance . as a traitor condemned to dye would wonderfully breake his heart to thinke hee should bee so villanous to so gracious a prince : so is it with a christian that beholds gods mercy to him . christians after their conuersion desire to see their sinnes to the vtmost , with all the circumstances that make them hatefull , as the obiect , nature , person , time , and age , &c. in which or how they were done , that so they may bee more humbled for them . if it be not so ( as it may be otherwise , for god is a free agent and is not tyed to any proportion of sorrow ) then such troubles as these vsually seaze on them . first , they are often afflicted with this , that their conuersion is not through and sound , and so do not with such heartinesse and chearefulnesse performe the duty of godlynesse . secondly , they are many times haunted with listlessnesse and coldnesse in their progresse of christianity . thirdly , they are visited with some crosse or other that sticks by them : to make them lay a greater load vpon sin . fourthly , they are more subiect to bee ouertaken with their sweete sinne , because because they haue no more sorrowed for it . for the lesse it is sorrowed for , the more it insnares men . fiftly , some of them haue beene assaulted vpon their bed of death with sorrowfull and strong temptations : not that men should conceiue this is alwayes the reason of it ; for god hath ends in all his workes , knowne onely to himselfe ; but this i haue knowne , some haue beene troubled , and this may bee in great mercy to make a weake conuersiō more strong . least any christian should bee troubled at it , take notice in contrition : there must bee sorrow of heart because of sinne . there must bee a dislike of it in the will. there must bee a transmutatiō or strong reasoning in the mind out of the word of god against sin . this is the sinew of repentance as austin had against playes , that all men could not draw him to it . there must bee a resolution and striuing and watching against it , as iob with his eye . iob. 31. 1. there must bee a greiuing that hee is not excellent in all these , and herein make vp what thou wantest in the former . these bee in some measure in all christians ; some are more eminent in one part , some in another , as ioseph had little sorrow , but a strong resolution , because hee had so strong a temptation , and withstood it ; hee had strong reasons beyond nature to resist sin , and resolue against it , so that it is not so much the measure , as the truth of euery part that is required . but if they bee not in an excellency in great sinners , they are to mourne for the want of them . to help herein , obserue these tenne degrees or acts of repentance or rather helps to humilation . get sight , and suruey , and full apprehension of all thy vilenesse , iniquities , transgressions , and sinnes , the number and nature of them . get a right apprehension of gods wrath and fiery indignation , and the pure eye of god against sinne . get a sense of the vnspeakable misery thou art lyable to by reason of sinne . get a base esteeme of thy selfe . get an inward sorrow of heart and bleeding of soule . get an outward bewailing with hart-peircing confession . get an hatred and auersion in thy will from sinne . get a strong reasoning in thy minde against sinne . get a sincere opposition in thy life , of sinne . get a sincere greiuing that thou canst do these things no better . now for the first act ( viz. ) get a sight & suruey , and full apprehension of all thy vilenes , iniquities , transgressions and sinnes , the number and nature of them ; for which purpose take these three helps . first , keepe the eye of thy naturall conscience cleare . secondly , bee acquainted with all the wayes thou canst possible to anatomize thy sinne . thirdly , take notice of the guilt of originall sinne , because a christian may haue his heart locked vp more at one time then at an other . for the first of which ( viz ) the keeping of the eye of the naturall conscience cleare , obserue : first the rules of the heathen that neuer did know christ. secondly the indowments of the heathen . thirdly the common notions of nature which were in the heathen . for the first ( viz ) the rules of the heathen that neuer did knowe christ , as instance in : lying besides the word of god which banisheth it from heauen , by the light of naturall reason aristotle saith , a lye is euill in it selfe , and cannot bee dispensed withall ; and the reason of it is this : we haue a tongue giuen vs to expresse the truth ; now if our tongue tell more or lesse then our mind conceiues , it is against nature . ribald talking , of which many make a sport , and rather then they will lose a iest , they will venter to damne their soules . epictetus saith , it s dangerous to digresse into obscenity of speech . cowardize in good causes , thinking it good sleeping in a whole skin , aristotle ethic. 3. cap 1. that in some cases a man had better lose his life then bee cowardly . drunkennesse ; the daies bee so drowned in impiety , that if a man bee drunk euery day , yet he will take it in a great disgrace if he be not counted an honest man ; whereas seneca saith it is but a raging madnesse , and if hee should behaue himselfe so but two or three dayes as hee doth then , men would count him mad . mourning immoderatly for losse of wife or children , passions of anger , morall philosophers haue many excellent rules , the which if a naturall man would take notice of , hee would neuer bee so passionate : for they say it ariseth first , from a great weaknesse of spirit . for were he manly , hee would passe by those thinges with scorne : whereas hee shews himselfe to bee of an effeminate spirit and impotent affections . from selfeloue . from an ouer delicacy and too much nicenesse in suffering wrong . from a passing proud nature , being affraid to bee contemned . from too much credulity , so that if one or two do whisper hee thinkes they speake somthing hurtfull of him , and is ready to breake out into rage : for which passions they giue these rules . that thou containe thy body and tongue in quiet . that thou say ouer the greeke alphabet before thou say any thing in rage . that thou looke thy selfe in a glasse , and thou shalt see what an vgly creature thou art in that rage ; for saith homer , his eyes sparcle like fire , his hart swels , his pulse beates . &c. so that if in this moode he should see himselfe in a glasse , he would neuer againe be angry . secondly , obseruing the endowments of the heathen . for instance , regulus the romane , being taken prisoner of his enemies the carthaginians , & vpon promise of returne if he sped not , obtaining to go home to rome to treate with the senate for a commutation of captiues , carthaginians for romanes , of whom himselfe was one : comming to the senate , he gaue weighty reasons to dissawde them from commucation ; so as chusing rather to abide the certaine cruelty of his enemies , then to breake his faith and promise ; he returned , where he was most cruelly vsed of them ; by whose example christians might bee ashamed that make no matter of breaking their promises . fabricius attained to that height of excellency , that it was said , a man may as soone pull the sunne from its spheare , as that man from his honest and iust dealing . cato was so excellent , that it is said , hee did not good for feare , shame , profit , &c. but because goodnes was so incorporated into him , that hee would not do otherwise . cambyses stood so stricktly against bribery , that a iudge being taken in that crime , he flayed him , and set his skinne in the seat of iustice , and let his son leane thereon that hee might hate that vice . zaleucus king of the locrians , made a law for adultry , that whosoeuer was taken in that fact should haue his eyes pulled out ; now his owne sonne being taken in that fault first , because hee would not violate his owne decree , pulled out one of his sonnes eyes , and one of his owne . thirdly , obseruing the common notions of nature which were in the heathen . all good is to bee done . all evill is to be avoyded . kinde is to be propagated . doe as wee would be done by . god is to be honored , from whence ariseth this obiection , namely : is not this notion extinguished in them that deny god ? not vtterly , but it generally dwels in them ; so farre onely they haue vse of it , as to leaue them without excuse rom. 1. 19. 20. a mans life is to bee preserued : now selfe preseruation is so ingrafted into the blood and veines ; that therefore the selfe-murderer sinnes : against god the father . against god the son. against god the holy ghost . against the light of nature . for the first , ( viz. ) thou sinnest against god the father , who commandeth , thou shalt not kill , and so thou sinnest : against the image of god , in that thou destroyest it . against his soueraignty ; for , hee hath appointed thee to worke in his vineyard , and thou wilt rather dye , &c. as if he were a hard master , that thou darest stay no longer in his seruice . thou dishonourest him , and gratifiest his enemy . hee hath planted thee as a tenant at will in this earthly tabernacle , and thou beatest it about thy eares . thou sinnest against god the sonne ; for , thou art none of thine owne , thou art bought with a price : this will helpe thee against the diuels temptations , for when hee comes to tempt thee to that sinne , say , thou art an others and not thine owne . thou maymest christs body in taking away a member of it . thou sinnest against god the holy ghost ; for , thou pollutest thy soule with blood ; and , it is the office of the spirit to dwel with us : and it is the office of the spirit to inuite vs to taste of the good blessings of god , as esay 51. oh! but my soule is blacke with sinne , &c. this is the action of the spirit to reueale this vnto thee . thou sinnest against the light of nature most cowardly , and against fortitude ; thou sinnest against the kingdome ; against thy neighbour , thy family , and thy selfe ; and puttest thy selfe among the sorrowes of the diuels , which is a bedlam madnesse . be acquainted with all the wayes thou canst possibly , how to anatomize thy sinnes ; for which purpose take these methods and helps . bee perfect in the law of god , & looke thy selfe in the pure christall glasse thereof : be throughly catechised in the commandements , , as in the fourth commandement ; wherein consider , preparation . celebration . preparation , which consists , in praying : publiquely with thy familly ; priuately with thy selfe . in examination . in renewing thy repentance . in couenanting with thy thoughts to spend that whole day in holy things . celebration . it may bee for scandalous sinnes in thy life thou hast beene sorowful , but thou hast passed it with many wandrings ; for which thou hast not beene humbled : all these are to bee brought to thy minde with much bleeding . an vtter cessation or abstinence , from thoughts , words , and deeds ; of calling , recreation ; more then for necessity , mercy , comlinesse . take suruey of all the wrong which we haue offered to all things in heauen and earth ; all things are the worse for a wicked man , so far as his sinne can add hurt vnto them . take a perusal of thy selfe from top to toe . the sinnes of thy eies : each thing thou lookest on , not making a holy vse of them , is a sin of omission : consider then how many there are euery day , and , if in one part so many , what are there in the whole body ? consider all the commissions , and omissions as thou standest in seuerall relations . as a creature , how thou hast caried thy selfe to thy creator . as an husband , to thy wife . as a father , to thy children . as a master , to thy family . as a neighbor , to them without , or to gods children . as a subiect , &c. take notice of all thy failings in al these , and thou shalt finde sufficient matter for a day of humiliation . labour to get ( as i am perswaded euery christian hath ) two catalogues of thy sins , before conuersion , and since . of gods mercies , spirituall and temporall . take notice of the guilt of originall sin . now because a christian may haue his heart locked vp more at one time than at another , let them in case of barrennesse , consider these sixe quickning points . looke to the seede and sinke , and naturall inclination of thy heart to all manner of wickednesse : for suppose by the mercy of god thou wert able to say , and that truely , that thou couldest not possibly finde any actual sin within thee : yet looke back to the corrupt fountaine , & there thou shalt finde that thou and the most holy christian on earth , whilst thou liuest in this house of flesh and tabernacle of clay , thou hast it in thy nature to sinne against the holy ghost , to kill iesus christ to commit sodomy ; & what hindereth but gods free mercy ? this then throughly considered ▪ is sufficient matter to humble thee , to consider with thy selfe , what a wretch am i yet , that haue this seede still in my bowels . consider & throughly weigh the circumstances of all thy sins , of thy vnregeneration , at what time , in what place , with what scandall , &c. as austin saith of him selfe , hee did wonderfully weepe in reading the fourth booke of virgill when dido was killed what a damn'd soule had i ( quoth hee ) that could weepe for her misery , and not for my owne ? so when he listened to musicke and to the tune in singing of a psalme in the church , rather then kept his heart to goe along with the matter : and for being much addicted to stage plaies , & many more , but especially for robbing an orchard , which he aggrauates by many circumstances ; that great renowned father left this example to all posterity ; where as if a young man now adayes should but cry out of robbing an orchard , hee would bee thought simple and too precise . looke the second booke of his confessions , where see his sinne aggrauated , by these ten circumstances . saith hee , this theft which i committed was not onely in the booke of god forbidden , but i had it in my heart daily . volui , feci i resolued with free will to doe it , and i did it . fastidio aequitatis , i did not doe it for want , but in disdaine of goodnesse , and out of an eager desire to doe wrong . i had aboundance of the same kinde and better at home . i did steale them , not so much to inioy the thing , as mine owne theft , that it might bee said of my old companions , that i robd an orchard . there was a num of desperate swaggerers and incarnate diuels with me . nocte intempestiua , at midnight : which he aggrauateth with another circumstance when wee had beene sporting and dancing we did it . we carried all away . we carried so many away , that they were a burden to vs. when wee came home wee gaue them to the swine : and then at the conclusion , hee cryes , oh my god , behold my heart , ecce cor meum deus . if we would looke backe on such a sabbath breaking , how in such a place , at such a time , so inflamed with lust ; if drunkards , whoremongers , vsurers , &c. would take this course , they might finde such aggrauations , that by the mercy of god , might terrifie them from their euill courses . in case of barrennesse consider , we had our hands in the sinne of adam , & so brought all the sorrow , sinne , and damnation vpon all that shall bee damned , and we are guilty of all the horrors of conscience ; if we had not hearts of adamant , or hewne out of a rocke , or had sucked the brest of wolues or tigers , we would bee moued at this , which is able to breake a thousand adamants . i speake aduisedly , it is able to open a wide gap of penitent teares in the most flinty soule of the most bloody sinner . cut off all sinne both originall and actuall that thou hast taken notice of , and doe but consider the imperfections that follow the best actions , the innumerable distractions of thy most holy prayer that euer thou madest ; the sinnes of the last sabbath , thy deadnes , fruitlesnesse , &c. remoue all personall sins , yet consider how many wayes we haue our hands in others sinnes , which ( it may be ) they haue carried to hell with them . wee haue a world of matter from hence to breake our hearts : for we may bee guilty of others sins 13 wayes ; there is none but are guilty of some of these wayes . for the first , by incouraging them , as those prophets which cryed peace , peace , when there is no peace , when they are but formall or ciuill professors , those that sow pillowes vnder mens elbowes , that heale the wounds of the people with faire words , when there is nothing towards , but tumbling of garments in blood , and vengeance , and deuouring with fire . aske all those ministers that reueale not the whole counsell of god , who sent them to incourage ; it shall all fall to nothing ; but you of this place are inexcusable , for wherin haue i hid any thing from you ? no , i dare not bee guilty of any mans blood that way , for the damnation of his soule . by prouoking ; as iob's wife said to him , curse god and dye : so , fathers prouoke not your children to wrath , for they then are guilty of their sinnes . by familiarity with sinners , with company keeping . if thou vouchsafest thy company to alehouse haunters , to prophane persons , to idolaters , to gods enemies ; looke for that sharpe checke which the prophet gaue to iehosaphat for associating himselfe with wicked ahab , saying , shouldest thou countenance the vngodly , and loue them that hate the lord ? therefore is wrath vpon thee from before the lord. or as psal. 50. 18. when thou sawest a theese , thou consentedst with him , and hast beene partakers with adulteres . therefore as moyses said to the people , separate your selues from the tents of corah , least ye perish with them . and , come out of babylon , my people , haue no communion with that whore , least yee perish in her sinnes , and be destroyed with her plagues , reu. 18. dauid saith , i haue not dwelt with vaine persons , nor will i haue fellowship with the vngodly odi ecclesiam malignantiū . and who would vouchsafe to let their loue runne on such in this life , that must bee separated in the world to come ? but for workes of thy particular calling , as buying , selling , salutations , &c. wee must haue these , or we must out of this world , as 1 cor. 5. 10. 11. by participation , thy princes are rebellious , and companions of theeues : so magistrates which execute not their office , are guilty of all the sins which the people commit within the compasse of the time of their gouernment , and they are all set on their score , without repentance . by silence , when thou hearest a good man traduced , and sayest nothing ; especially dumbe dogges ; euery sabbath is a bloody day to them , for their silence is cause of all the iniquity done that day , & all these things which they do amisse , whether by swearing , ale-house haunting , &c. all are set on his score : so all those that are faint and cowardly for gods glory and truth . by defending , woe to them that call darknesse light , and light darknesse ; therefore if any by quicknesse of wit will labour to maintaine vsury , bribery , &c. they are guilty of those sins . by counselling , as iesabell counselled her husband to kill naboth . or as those say , come , let vs crowne our selues with rose buds before they be withered , let vs all bee partakers of our wantonnesse , &c. by commanding , as dauid commanded vriah to be set in the fore front of the battell , and therefore guilty of his death . by commending , as those that commended herod for his oration , saying , it is the voyce of a god ; they were guilty of his sinne in taking honour from god. by conniuency , as ely winked at his sons ; for which you may see what a fearefull iudgement fell vpon that house for forbearing them . if we had no other sins in a day of humiliation , it were able to breake the hardest heart ; but especially for maisters of families , who winke at their parents and seruants swearing , sabbath breaking , &c. if these bee not guilty of the former sinnes , yet they are guilty in not praying with them and bringing them to extraordinary exercises . by consenting ; as paul bewayled that he carried the cloathes of them that slew stephen when he was stoned . by not sorrowing for them : dauid shewes what christians ought to doe . by not praying against them , for the suppressing of them . consider the sinnes of the times : dauids eyes gusht out with teares to see men transgresse the law. so lots heart was vexed daily with the sinnes of the people amongst whom hee liued , 2. pet. 2 , 8. and blessed are they that mourne , so math. 5. 4. obserue these seuerall branches wel , and thou shalt finde sinnes enow to mourne for . now for the 2. act. viz. a right apprehension of gods wrath and fiery indignation , and the pure eye of god against sin . now the christian oftentimes complaines , that hee cannot apprehend gods wrath sufficiently . let him take these helps . the seuerity of gods iudgement against sin ; for which he threw downe the angels from heauen to be diuels for euer ( which might haue done him abundance of glory ) and that , as some thinke but for a thought . for but eating an apple , which some count a small fault , hee cast adam out of paradice , and sent a world of misery vpon him & his posterity . hee drown'd the world ; which shewes the infinite purity in god not to abide sinne . hee burnt sodom for those very sinnes now reigning amongst vs. hee reiected the iewes which were his most deare people : for they so prouoked god , that they are now no nation , and his wrath hath so fiercely seized on them , that they are most cursed vagabōds , and so haue beene a thousand sixe hundred yeares . consider , hee hath created horror of conscience which is a hell vpon earth for the punishment of sinne ; but aboue all , the torments of hell , that woefull place and state prepared for the wicked , where the greater part of the world shall bee howling for euer . consider how hard a thing it is to get pardon for sinne , in that the iustice of god , was hard to bee satisfied . imagine all the world were turned into a masse or lump of gold , the stones of the streets into precious pearles , and the sea and riuers all flowed with liquid streames of most pure gold : they would not satisfie the wrath of god for the least sinne : if all the angels and creatures in heauen and earth had ioyney together & made one feruent prayer for mans sinne , nay if that they had offered them selues to bee annihilated , it could neuer haue beene effected ; nay if the sonne of god himselfe should haue supplicated his father with most earnest intreaties , could he haue beene heard , vnlesse he had taken our flesh vpon him and suffered what diuels and men could imagine to inflict vpon him ? which well considered , there is infinite cause to bring vs to a sense of gods wrath , that hee should lay , and suffer such infinite torments to bee on him , that hee cryes out vnto god , my god , my god , why hast thou forsaken mee ? though he loued him infinitely as himselfe , yet he would haue his iustice satisfied . the vnresistable comming of god against sinners , though he is wonderfull ready and easie to be intreated whilst hee vouchsafeth a day of visitation ; but if men will withstand the day , then hee comes in deuouring rage ; and his wrath being once kindled shall burne to the bottome of hell ; then his arrowes shall drinke blood and eate flesh , hosea 13. 8. then will he meete them as a beare robbed of her whelpes , and teare in pieces when there is none to helpe , psal. 7. 2. and esay 66. 15. is set downe the manner of his comming , with fire and chariots like a whirlewinde . gods holinesse , which opposeth sinne , and is contrary to it , that hee lookes not on the least sinne with the least allowance . get a sense of the vnspeakable misery thou art liable vnto by reason of sinne ; for which purpose consider all thy sinnes with their circumstances , as of times , past , present , and to come . looke backe vpon all thy sinnes past that euer thou committedst , all thou hast beene guilty of euer since thou wast borne , originall , or actuall , known , or vnknown , of thought , word and deede ; they are written with a penne of iron , and with the point of a diamond , not to bee raced out : they are all vpon record , and now lye as so many sleeping lyons , gathering strength and vigor against such time as the lord shall awake the conscience ; and then they will appeare and rent thy soule in pieces . i say , let naturall men consider of this point , and they shall see themselues miserable ; for there are some for small sinne put to such frights , as they could not bee comforted in a long space ; as some who hauing an adulterous proiect , without any actuall pollution ; and others who hauing found a trifle , and made no conscience to restore it by light of naturall conscience , knowing they did not as they would be done by , was put into vnspeakable horror ; and some who hauing an vnworthy thought of god , these were put into such amazement , that they wisht they had neuer beene . if these for such small things ( in mens account ) haue come to such a passe , that they tooke no delight in any earthly thing , but are put to their wits end , ready to make away themselues , wishing themselues annihilated ; then what tearing of haire , what horror of conscience will seize vpon thee on thy bed of death ; with what a gashly countenance wilt thou looke vpon that blacke and hellish catalogue of all thy sinnes ? as lies , oathes , railings , scoffings at gods people , rotten speeches , bedlam passions , goods ill gotten , time ill spent , prophanation of sabbaths , and killing christ at euery . sacrament , as all naturall men doe : these shall be summoned before thee ; and charged vpon thy conscience by the iust god ; then consider in proportion what horror will bee in thine heart ; no heart can conceiue it , nor tongue of men and angels vtter it . now then attend , and let none blesse themselues and say , i neuer felt this misery , therefore it shall neuer hurt mee ; i tell thee ; it is the perfection of thy misery , that thou art insensible of it : to be soule-sicke and feele it not , is the complement of misery ; and the reasons why thou canst not see it , are these seuen . the diuell , while thou art his , will not trouble thee ; hee is a politician of almost sixe thousand yeeres experience , & knowes if once thou see thy sinnes , hee shall loose thee ; therefore hee blindes thee . thy conscience is lull'd asleepe with carnall pleasure , and worldly contentmēts . a bucket of water is heauy on earth , but in its owne place it is not so . when men are meerely naturall , sinne is in its owne place , and the weight is not felt . the conscience of a naturall man is like a wolfe in a mans body , while it s fed with carnall friends , good fellowship , some great busines of the world , &c. it s quiet ; but take this away , and then it s felt . a naturall man is spiritually dead , and a dead man feeles no weight you know . he lookes on sinne through false glasses , as vpon couetousnesse and vsury , through the glasses of good husbandry ; so prodigality through the glasse of liberality . for want of consideration ; if we would by our selues consider when the minister presseth sabbath breaking , or any other sin , and say , this is my case , but now by the mercy of god i will be humbled ; this would much helpe vs to see our misery . thou hast had thy hand in murthering many a soule ; all thy drunken companions , thy brethren in iniquity , many peraduenture with whom thou hast cōuersed are dead , and in hell long agoe ; thou art guilty of the damnation of their soules . cain was a cursed man , and had a brand vpon him for killing but a man ; then how will the murthering of so many soules affright thee , if thou hast beene a meanes to set them to hell ? as 1. for thy wife ; thou shouldst haue liued with her as a man of knowledge . for thy children ; thou shouldst haue catechized them , and brought them vp in religion . for thy seruants ; it may bee thy example hath made them swear , lye , &c. how will this soule curse thee in the pitt of hell , and curse that time , that euer they first saw thee ? but no carnall man will beleeue this till they feele it . thou hast beene the slaue of sathan , worse then a turkish gally-slaue all thy life ; for when thou mightest haue bene gods freeman , & wouldest not , the diuill hath bid thee lye , sweare , breake gods sabbaths , &c. and thou hast obeyed him , and beene the diuels drudge . the turkish fetters are but cold yron at the worst , but thine bee inuisible chaines of eternall damnation : he scourgeth thy naked soule with inuisible scorpions , feeds thee euery day with fire & brimstone ; when thou art out of the turkish slauery , thou mayest bee a man againe : but here sathan scourgeth thee and thou seest it not ; hee feedeth thee with poyson , and thou tastest it not : and shortly hee will locke thee vp in perpetuall torments , where thou shalt neuer bee freede from diuels . first , now thou art in health , thou thinkest all is well ; but know to the contrary , whilst thou art but naturall , and vnconuerted : thou dishonorest god in a high degree , thou prouokest the glory of his pure eye euery day by euery sinne thou committest . thou tramplest vnder foote the blood of christ in euery sacrament , if thou beest not a conuert . the spirit puts good motions into thy heart ; as at this time it may be , thou resoluest by the mercy of god to leaue all thy former waies , and bee gods seruant : but presently thou triflest it away by worldly talke , and thy old companions . the angells offer to guarde thee , but thou refusest their attendance , and denyest to be vnder their protection , while thou wandrest out of thy wayes . to gods children thou art as a goade in their sides . thou drawest wife and children , neighbors and all thou canst to hell , by thy ill example , &c : the creatures thou art mercilesse vnto , for thy sinne adds to their misery which they groane vnder ; and thou yet addest to their burden by thy siune . thou art liable to all the ill that a man vnconuerted may indure , or to any sinne that a man destitute of diuine grace may commit : as , to spirituall hardnesse of heart , blindnesse of minde , slauery vnder thy lusts , searednesse of conscience , or committing the sin against the holy ghost . to temporall ; any thing that may befall any man , as to be possessed of the diuell , &c. i wish euery naturall man seriously to consider this ; for thou dying in thy naturall estate , art certainly damned , and for any thing thou knowest thou mayest dye the next moment , and then all things are thine enemies ; death , which is certaine : but how , when , or where , thou knowest not . caluin saith , a man may dye a thousand wayes in one houre . some physitians say , there are three hundred diseases in the body , all mortall : besides , new sinnes haue begotten new diseases , and thou mayest dye suddenly by an impostume : thy house may be fiered & thou consumed by it ; thy horse may stumble , and so destroy thee ; a tile may fall as thou art walking , and so kill thee ; an adder vnder the grasse or hearbes may sting thee . canst thou promise thy selfe to see the sun againe when it s once sett , though now thou bee in perfect strength ? but howeuer , nature will end at length , sathan then is ready to come with his vtmost malice , when thou art faint and loath to depart ; then he will lay open all thy sinnes , and then the very next step is , the iudgement seat of gods tribunall , where god will declare what mercy hee offered thee , and the diuill will pleade to haue thee . then comes the eternall separation from god and possession of those torments which are easelesse , endlesse and remedilesse . oh the tearing of the heart , and the gnashing of the teeth , that this will produce , especially when you consider god euery sabbath stretched out his armes to imbrace you , and you would not ; christ offered to make a plaster of his hearts blood to cure you , but you trampled it vnder your feete : the holy ghost put good motions into your heart , but you reiected them ; the minister he pressed hard to haue you yeild , but you withstoode him . oh the hellish cries that these will fetch from such an heart . wherefore let this betimes beget in thee a base esteeme of thy selfe ; consider , thou art worse then a toad ; nay a toad is a faire amiable creature in comparison of thee . for a toad following the instinct of nature , serues the creator in its kinde , it suckes vp the venom of the earth , which otherwise would poison vs : but thou art a degenerate creature and traitor , who drinkest poyson out of gods mercy , to sin more against him . thou art a sworne friend to his most deadly enemy , and breakest all his commandements . secondly , the venom of a toad kills but the body : the poyson of thy sinne kils both body and soule . when a toade dyes its misery is ended , but then thy woe begins ; then thou wilt wish thou hadst beene any thing , but a man. if thou hadst looked vpon that man in mat. 8. possessed with a diuill , who dwelt among the tombes , went naked , chaines would not hold him , the diuell was so powerfull in him : thou wouldst haue thought him a dreadfull spectacle of most extreame misery ; to haue a legion of deuils by computation 6666. but i tell thee thou hadst better haue a thousand legions , then one vnrepented sinne ; for the deuill hee can haue power but ouer the body , and foe hee may ouer a saint , and had ouer christ to carry him to the top of a pinnacle : but neuer sinne , like thine of obstinate & finall impenitency , was found in a sanctified man. sinne made the diuell so vgly as he is , being else of an angelicall nature ; onely sin makes him odious ; therefore it is worse than a thousand diuels , yea worse , than either the tongue of men and angels can expresse . all the diuels in hel in thy body , cannot doe thee one pinnesworth of hurt for the saluation of thy soule : but one sinne wilfully vnrepented , and so vnpardoned , will damne it ; so that it were better to bee possessed with a thousand diuels , then one sinne vnrepented of , and vnpardoned . get an inward wounding of thine heart and bleeding of soule ; where take these helpes . first , thy heart that hath beene the fountaine , or rather sincke from whence haue issued many foule streames , where all ill hath beene forged , all euill words , rageing passions , and wicked thoughts ; now then by the rule of proportion , let thy heart bee a fountaine of sorrow for sinne ; if christ open a fountaine of mercy for mourners , let not vs be excluded for want of sorrow . consider the heart of christ , hee had no heart of flesh , but for sinne , which for thy sake was killed with that singular depth of sorrow and griefe , that if all the godly sorrow of all the christian soules from the beginning of the world to the end thereof , in heauen or in earth , dead or aliue , were collected into one heart , they could not counteruaile the depth of his anguish . shall then his blessed soule fall ▪ asunder in his blessed brest , assaulted with all the wrath of god , and the second death ? shall his soule bee like a scorched heath , and so pressed with the flames of gods reuenging wrath , which wrung from him those bloody droops and ruefull cryes , my god , my god , why hast thou forsaken me ? the wrath of god so fierce on him , that ( i say ) dropps of blood fell from him : and shall thy heart bee as stone within thy brest , and neuer bee moued ? oh prodigious hardnesse , and worse then the heathenish ingratitude . if thy heart be not wounded in some measure truely , it shall hereafter be filled with such endlesse horror , that would grieue and breake 10000 hearts to thinke on it . is it not better then to mourne a little here for sinne than to haue our hearts inlarged to indure vnto all eternity the horror of hell ? is any man so senselesse to thinke he shall goe to heauen as in a bed of downe ; and neuer bee touched for his sinne , which is as impossible as for thee , to reach heauen with thy hand . when hezekiah a man perfect in all his wayes , complained & chattered like a crane : dauid roared al the day long : psal 32. 3. iob complayned , the arrowes of the almighty are within me , the venom whereof doth drinke vp my spirit . nay christ himselfe cryed out in the agony of the spirit . if thou get this broken heart into thy breast , thou shalt bring downe the glorious maiesty of heauen , god almighty with his chayre of state to sit in thy soule ; for he hath two habitations : 1. in heauen . 2. in an humble heart . get this , and get all . thou gettest true title and interest vnto the passion of christ , and all the comforts in the booke of god , the promises both of this life , and of that to come . get an outward bewayling with heart-piercing confession : where consider , first the practise of the saints of god. they powred out teares as men water out of buckets . mary washed christs feete with her teares . the publican struck on his brest with a sorrowfull acknowledgement of his sinnes . consider secondly , thy hands and eyes and tongue and heart haue beene instruments of gods dishonour , therefore by rule of proportion , thou shouldst haue the workes of thy hands instrumentall demonstrations of repentance ; thy eyes fountaines of teares ; thy tongue should vtter , and the heart suffer griefe . consider , that for outward things men will weepe teares , as for deiection from high places , losses , crosses , in wife , or children , as dauid for absolon : so it is with many ; what wringing their hands , tearing their haire , bitter crying , &c. then the losse of christ , who is infinitely better than husband , wife , child , or any thing in the world ; this , this , how should it breake thy heart ! if all iobs troubles were on thee , and could wring one teare from thee ; then one sinne should wring blood from thy heart . get a hatred and auersion in thy wil from sinne , considering what sinne is in it selfe . how god is prouoked with it . sinne in it selfe is fouler than any feind in hell , because it made that so , as fire is hotter then water that is heat ▪ it s extreamly ill , nothing comes neare it . i consider of sin here in the abstract , so it s a greater ill , than the damnation of a mans soule ; for when two ills fight together , that which conquers must needs bee the greater ; now when a man hath lyen in hell ten thousand yeares , he is as far from comming out as euer ; for the eternall duration in hell cannot expiate sinne . it s most infectious , it s compared to a leprosie ; for the first sinne that peeped into the world stayned the beuty of it ; no sooner sinne was committed by adam , but the stars seemed impure in gods sight , the beasts were at variance , the earth full of brambles , and all things cursed . secondly , it sowred all naturall , religions , and ciuill actions . thirdly , if a man in authority bee sinfull , all vnder him will bee infected . sinne is most filthy , compared to the most vile things that can be named ; to menstruous raggs , the vomite of doggs , &c. nay not any dirt , or filthy thing can staine a sun-beame but sinne staines a more glorieus creature , which is the soule of man. sinne is of that hellish nature , that it takes in to it selfe the wrath of god. sinne is full of cursed consequences . priuatiue : positiue . priuatiue , losse of gods fauour ; the blood of christ ; the guard of angels ; peace of conscience , &c. positiue , it brings all misery spirituall ; hardnesse of heart , blindnesse of minde , horror of conscience , despaire , &c. with all temporall losses and crosses here , and hereafter eternall torments of soule and body . god is prouoked with it . each sinne is the onely obiect of gods infinite hatred . his loue is diuersified to himselfe , his sonne , the angels , the creatures : but his hatred is confined onely to sinne . what infinite of infinites of hatred hast thou on thy soule , with all thy sinnes , when each sinne hath the infinite hatred of god vpon it ? each sinne is against the maiesty of that dreadfull lord of heauen and earth , who can turne all things into hell , nay heauen and hell into nothing by his word . now against this god thou sinnest , and what art thou , but dust and ashes , a bagg of filth and flegme , and all that 's naught . and what is thy life , but a span , a bubble , a dreame , a shadow of a dreame ? and shall such a thing offend such a god ? euery sinne strikes at the glory of gods pure eye ? sinne is that which killed his sonne ; the least sinne could not bee pardoned but by christs carrying his hearts blood to his father , and offering it for sinne . each sinne is an offence to all his mercies . this aggrauated the sinne vpon eli , 1 sam : 2. 29 : dauid 2 sam 12. 8. 9 &c. mercy is the most eminent attribute of god , and therefore the sinne against it is the greater . what therefore are our sinnes in the time of the gospell ? consider how thou art hurt by it : for each sinne kills thy soule which is better then the world . each sinne , bring it neuer so much pleasure in the committing , leaues a threefold sting : naturall . temporall . immortall . natural , after worldly pleasure comes melancholy : properly either because it lasted no longer , or they had no more delight in it , &c. that as all waters end in the salt sea : so all worldly ioyes are swallowed vp in sorrowes bottomlesse gulfe . temporall : ther 's labour in getting , care in keeping , & sorrow in parting with wolrdly goods . immortall : god will call thee to iudgment for it . each sinne robbs thee of aboundance of comfort . what a vast difference do we see in conquering sinne , and being conquered by sinne ? as for instance in ioseph and dauid : the one raised after his conquest to much honnour ; the other , scarce enioyed one good day after hee was conquered ; but as ezekias , walked heauily in the bitternesse of his soule all his days . as some diuines haue said of guliacius & spira , the one is honor'd in caluins epistles for euer ▪ the other after his backsliding liued a while in exquisite horror , and after dyed in despaire . thy owne conscience wil accuse thee one day for euery sinne , though now it seemes hid to thee ; and thy conscience is more then a thowsand witnesses ; therefore thou wilt certainely be ouerthrowne . for the sinnes which peraduenture thou liuest now in , & accountest but petty and veniall , many poore soules are at this instant burning in hell for ; what misery and hurt then attends on thee for the same ? get a strong reasoning in thy minde against sinne : as first , these three grand reasons . the horror of hell ; therefore christians wrong themselues , that will not vse this as a motiue ; the vnquenchable wrath of god shall feed vpon thy soule if thou committest this sinne . the ioyes of heauen ; i shall dwell with god for euer , if beleeuing , i make conscience of euery sinne , as an euidence and fruit of sauing faith . and aboue all , the glory of god : if gods glory and the damnation of our soules were in a ballance , his glory should preponderate and preuaile , while we preferre gods glory aboue our owne saluation ; although we cannot seeke it , but in and by our saluation , as the meanes is subordinate to the end . from euery line in gods booke : his attributes , as 1 his iustice , 2 his mercy . his iustice to terrifie sinners . h●s mercy to allure vs to him . his iudgements . his promises . thirdly from logical places : see rogers on meditations , as 1 the definition . 2 the division . 2 the causes . 3 the effects . 5 the subiect . 6 the adiunct . 7 the comparison 8 the contrary . fourthly , from places of scripture . from examples in scripture : how shall i do this , and so sinne against god ? saith ioseph . from your former estate , ye were darkenesse , but now yee are light , &c. from the end of all things , seeing all things must bee dissolued , what manner of men ought wee to bee ? fiftly , from thy selfe . thy soule is immortall , all the diuels in hel cannot kill it . thy body is fraile , all helps cannot long vphold it . sixtly , from christ. looke vpon him weeping , nay bleeding on the crosse , and saying this , sinne brought me from the bosome of my father to dye for it . seuenthly , from the incomprehensible excellency of god , against whom thou sinnest . get a sinceere opposition in thy life of sin . helpes thereto . when any bait of sathan , or old companions would allure thee to sinne , take this dilemma : either i must repent , and then it will bring more sorrow than the pleasure did good ; or not repent , and then it 's the damnation of my soule . consider thy madnesse , which layest most desperately in one scale of the ballance heauen , the fauor of god , the blood of christ , and thine owne soule : in the other , a little dung , pelfe , base lust &c. and lettest this ouersway , which bringeth rottennesse to thy bones , perhaps losse of thy good name &c. and that thou maist yet be further armed to with stand the assaults of thy three grand enemies , the world , the flesh , and the diuell , which daily seeke the destruction of thy soule : consider these twelue antidotes : consider the shortnesse of the pleasure of sinne , length of the punishment , the one for a moment , the other euerlasting . consider the companions of sinne : for one sinne neuer goes alone , but being once entertained , it sets all the faculties of the soule also in a combustion ; and so procures a spirituall iudgment , if not temporall , vpon estate and person . consider , thy life is but a span , a breath , a blast soone gone : now if we had all the pleasure in the world , yet being so soone to lose it , it s not worth esteeming . consider , sin causeth vs to lose a greater good than that can be , as the fauour of god , interest in christ , a guard of angells , right to the creatures &c. consider the vncertainety of repentance ; thou maist neuer haue motion to repent after thou hast sinned , and so art damned . consider the nearnesse of death to thee ; some haue liued out aboue halfe their time , others almost all of it ; young and old dye suddenly many times . consider , one moment in hell will bee worse then all the pleasure in the world did good , though it should haue lasted a thousand yeares twice told . so on the contrary , one moment in heauen doth more good than all the hardnesse and paines in good duties , or persecution for them did hurt . consider the dignity of thy soule ; it 's more worth then a world . lose it not then for any sinne . consider the preciousnesse of a good conscience which is a continuall feast . this thou losest by sinne . consider thou sinnest against a world of mercyes , which god hath sent to thee , as to soule , body , good name , estate , and others , that belong to thee . consider nothing can wash away any sinne but the blood of christ. and wilt thou now pollute thy selfe againe , as it were to haue him kill'd afresh to wash away thy sinne ? consider , the ancient martyrs and worthies chose rather to burne at a stake , than they would sinne ; and thou so easily bee drawne to it or rather run to it ? anselme said , if the flames of hell were on the one side , and sinne on the other side , i would rather lye in those flames than sinne . and others would rather be torne in pieces with wilde horses . wee haue as precious meanes as they , and if our hearts were as good wee should haue the like affections . get a sinceere grieuing that thou canst do these things no better ; as considering , though thou hadst a thousand eyes , and could weepe them all out , and shed riuers of teares ; and a thousand hearts to burst ; yet all were not sufficient for the least sinne or vanity , either of the eyes or heart : how much more when our hearts are barren & dry , had we neede to labour for this sorrow ? considering when thou hast made the best prayer , or watched most diligently ouer thy selfe , for the right and due sanctification of the sabbath , or spent thy selfe in a day of humiliatiō ; thou hadst need to cry and burst thy heart againe for the imperfections and failings thereof . in this sorrow , that thou canst performe good duties no better . and thus to weaue vp the web , what 's lacking in any of the rest , here make it vp ; and to incourage thee , thou hast this happinesse ioyned with it , that though thy griefe bee small , if it bee true , to cause thee to sell all : how much more in the first place , to part from euery sinne for christ , and to take him as a husband , and a lord , both for protection , & gouernment ? then by the consent of all diuines it is godly sorrow , and certainly accepted in christ. finis . notes, typically marginal, from the original text notes for div a16325-e110 luke 13. 3. 5. notes for div a16325-e200 point . instan . reas. 1. reas. 2. 1 act. reuel . 22. 21. quest. ans. 2 helpe . 1 quic : point . 2 quic ▪ point . chap. 4. 3 quic : point . 4 quic : point . 5 quic. point . esa 9. 5. eze. 13. 10. ier. 14. 14. iob 2. 9. ephe. 6. 4 2 chron. 20. 37. esay 1. 23 esay 5. 20. wis. 2 , 9. 2 , sam. 11. 15. act. 12 , 22. acts 22. 20. psal. 119. 136. psal. 25. 13. mar. 3. 5 6 quic. point . 2 act. 1 helpe . gen. 7. eze. 16 , 49. 2 helpe . mic. 6 , 7. 3 helpe . 4 helpe . 3 act. 1. reas. 2. reas. 3. reas. 4. reas. 5. reas. eph. 2. 1. 6. reas. 7. reas. for present time . 4 act. 5 act. esa. 38. 14. iob 6. 4. esay 57. 15. 6 act. 1 1. sam. 7. 7 act. 1 mat. 16. 29. 8 act. 1 reas. 2 reas 9 act. 1 helpe . 2 helpe . 3 helpe . 10 act. the last conflicts and death of mr. thomas peacock, batchelour of divinity, and fellow of brasen-nose colledge in oxford published by e.b. from the copy of that famous divine mr robert bolton, late minister of broughton in northhampton-shire. bolton, robert, 1572-1631. this text is an enriched version of the tcp digital transcription a29132 of text r34191 in the english short title catalog (wing b414a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 61 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29132 wing b414a estc r34191 13960440 ocm 13960440 102070 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29132) transcribed from: (early english books online ; image set 102070) images scanned from microfilm: (early english books, 1641-1700 ; 1560:64) the last conflicts and death of mr. thomas peacock, batchelour of divinity, and fellow of brasen-nose colledge in oxford published by e.b. from the copy of that famous divine mr robert bolton, late minister of broughton in northhampton-shire. bolton, robert, 1572-1631. bagshaw, edward, 1629-1671. [12], 66, [3] p. printed by george miller ..., london : 1646. edited by edward bagshaw--nuc pre-1956 imprints. reproduction of original in the bodleian library. eng peacock, thomas, 1570 or 71-1611. suffering -religious aspects. a29132 r34191 (wing b414a). civilwar no the last conflicts and death of mr thomas peacock, batchelour of divinity, and fellow of brasen-nose colledge in oxford: published by e.b. f bolton, robert 1646 12355 6 0 0 0 0 0 5 b the rate of 5 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-07 tcp assigned for keying and markup 2003-07 spi global keyed and coded from proquest page images 2003-08 marika ismail sampled and proofread 2003-08 marika ismail text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion the last conflicts and death of mr thomas peacock , batchelour of divinity , and fellow of brasen-nose colledge in oxford : published by e.b. from the copy of that famous divine , mr robert bolton , late minister of broughton in north-hampton shire . london , printed by george miller dwelling in black-fryers . 1646. the preface to the reader . christian reader , i had not performed a trust , had not i published this ensuing narrative ; and i had not paid a debt which i doe and shall ever owe to the publike , had not i made it common . mr bolton ( a man of precious memory , and famous in his generation ) desired me upon his death-bed , to publish such of his papers as i thought fit for the presse , which i have already done . this copy being found amongst them , ( though penned by another hand ) i durst not withhold , being to my knowledge intended by him for the presse , in memory of his familiar friend , and spirituall father , mr thomas peacock ; who was a very godly minister of christ , and of rare example for humility and holines of life ; for a religious care in educating his scholars , and for exceeding charity to the bodies and souls of poor distressed christians . and yet this godly man , that for piety had in him the root of an oak , when god cast him upon his bed of sicknes , and suffered satan to winnow him , he was no more in his hands then a leaf tossed too and fro with the winde . gods dealings with him in these his last conflicts , are of singular use in these present times , in which the ends of the world , and the dreggs of schisme and sinne are come upon us at once . first , for caution to the true servants of god , to take heed of small sinnes ; for from the lesser sinnes and infirmities of mr peacock , the devil did thence take a rise to cast him into the most bitter spirituall desertion that we shall lightly read of : under which he had sunk , had not god wonderfully pat to his hand , by making the issue of his afflictions more glorious and comfortable , then the combate was grievous and terrible . it was a memorable saying of francis spira , which he spake to his mournfull children and friends , beholding that sad spectacle of his finall despaire , earnestly wishing them to take heed of committing the smallest sinnes against conscience ; by this means , saith he , i fell into greater sinnes , till i came to deny the gospel of christ , and after that to renounce it in writing , and deliberately to subscribe to it with my hand , though ( saith he ) i heard a voice in my conscience telling me , spira , doe not subscribe it ; after which i thought i heard the voice of christ whom i denyed before men , to pronounce the sentence of death upon my soul , and to exclude me from salvation . and thus he dyed . secondly , for confutation of sundry sorts in religion , in these unhappy dayes of civill warre , as naturally producing them as mud and filth doe toads and vermin . some there are that quite abrogate the law , which christ came to fulfill , and so make the gate of heaven wider then ever our saviour made it , by admitting lawlesse persons into it . holy bradford was of another minde , who was wont to say , that the gate of heaven was so strait , that he which halted could not enter into it ; and the way so narrow , that he which reeled could not walk in it . others there are , whe though they doe not wholly destroy the law , yet they cast it into a dead sleep , thinking it unlawfull in the children of god to be sorry , or to mourn for sinne , contrary to the doctoine of the primitive fathers , teaching this lesson , semper doleat paeniten● ; & de dolore gaudeat ; let the penitent person alwaies mourn , and rejoyce in that mourning ; agreeing with the rule of our saviour , blessed are they that mourn , for they shall be comforted . nay , i lately heard it not without horrour ; that some men , in outward appearance of great sanctity , doe hold an opinion , that it is a fault in godly men to pray for pardon of sin , ( all sinnes being pardoned in christ before they pray ) contrary to the prayer of our saviour , forgive us our trespasses . neither mr peacock , nor any of those godly divines that came to comfort him , knew this kinde of doctrine ; neither we , nor the churches of god , till within these few late unhappy dayes . what will become of our reformed religion , streaming down to us in the blood of so many martyrs , if god by a miracle of mercy should not shorten these our miserable dayes ? for whiles some are taking from us the ten commandements , others , the lords prayer , there is scarce any thing left us of christianity but our creed , and how long we shall enjoy this , the lord in heaven knowes . for so long as the civill sword of warre devoures so much protestants blood from without , and a worse civill warre of sinne and separation , destroyes so many protestant souls from within , we may justly feare that we shall either want sound orthodox protestants to maintain it ; or we shall want a creed for them to maintain . i shall , for conclusion , desire that reader into whose hands this ensuing discourse shall fall , to observe three things concerning mr peacock , a man whom i well knew , and blesse god that ever i knew him . 1. that the sorest and sharpest afflictions doe very often befall the dearest and choisest servants of god : i mean , not outward and temporall afflictions , common to good and bad : but inward and spirituall afflictions , and the heaviest of these spirituall desertions , whereby god withdrawes his glorious countenance from his children : and satan in liew thereof , shews them his ugly visage , thereby convincing a secure world . that it is no easy matter to goe to heaven , and that the safest and surest way to it , is to sayl by the gates of hell . if the righteous can scarcely be saved ( saith the apostle ) where shall the wicked and sinner appear ? 2. that the deepest humiliations of gods children , doe usually determine in the highest consolations . and hereby the wicked , who like ravening wolves hunt after such opportunities , doe misse of their prey , and returne ashamed when they consider what end god hath made . and thus it fell out with mr peacock here . 3. lastly , though a spirituall desertion be the highest affliction that befalls gods childe ; yet it discovers in him the greatest sincerity of an upright heart ; for at such a time he is so farre from hiding his sinnes , that he cares not what shame he puts upon himself , so god may have glory . for in a spirituall desertion , though the soul of a christian be extreamly distressed through the terrour of sinne ; yet at the same time hath it a true touch of grace , though not of the comforts of it : like iron touched with the load-stone , it stands directly northward , though with much trembling : so doth the soul of a christian stand directly heaven-ward in this hellish agony : and the absence of god and of his consolations , is the cause of those bitter convulsion-fits in the soul . and assoon as ever the comforts of grace shine upon it , those former tremblings of heart for grief , are presently changed into leapings for joy ; just as the same wrinkles of the face , which serve for crying when the heart is grieved , serve for laughter when it is filled with joy . this was the case of mr peacock , in this manner he grieved , in this manner he rejoyced , and this happy issue god made of his bitter afflictions . so that amidst the numerous and various afflictions of gods dear saints and children , this conclusion of the prophet david remaines sure and firm , mark the upright man , and behold the just , for the end of that man is peace . so i rest , thine in the lord e.b. mr peacoks visitation . master peacock , the servant of god , in the beginning of his visitation , for the space of two weeks and foure dayes , was full of most heavenly consolations ; shewing by sweet meditations , and gracious ejaculations , the entertainment he found with his god in his sicknes , with whom he so much desired to be acquainted in his health . we are ( saith one comming to visit him ) miserable comforters : nay ( saith he ) ye are good , for this is the priviledge even of gods children , that their very presence affords comfort . sometimes he craved pardon for his actions , & for the circumstances by them badly observed : otherwhile he desired to have some matter given him to meditate upon . finally he said , his hope was firmly setled on the rock christ iesus . he hoped that the lord would give him a place , though it were in the lowest room of his saints . and he thanked god he had no trouble of conscience , the lord did not suffer satan to vex him ; in so much that some seeing his great comfort , feared left he would be overtaken with sorrow before his death : he much rejoyced that the lord had so disposed of him , that he had seen his friēds in the countrey . here first was his yeelding unto death suspected , and his hoped recovery doubted . calling some of his friends aside , i thought ( saith he ) i had been in a good estate , but i see it now farre otherwise : for these things my conscience layes against me : first , i brought up my scholars in gluttony , letting thē eat their fill of meat , when they mealed with me . this some endeavoured to pull out , by putting into his minde , 1. the preventing of many inconveniencies . 2. his well known moderation . 3. the great care he took for good conference , when they were at table with him . but ( saith he ) while i was talking , they did undoe themselves . and further , i did unadvisedly expound places of scripture at the table many times ; and for these i feel now a hell in my conscience . again , i have procured my own death , by often eating like a beast , when i came jostling up and down to my friends in the countrey ; and now i see before my face those dishes of meat wherewith i clogged my stomack . well ( saith one to him ) if all the things you accuse your self of were undone , would you doe them again ? nay : why then doubt not but a reprobate would desire to be saved , if a desire would serve the turne : indeed he may have a desire , but of bare willingnes , not with an intent and purpose in using of the means . another time a worthy friend of his asking him how he did : he cryed out , sinne , sinne , sinne : what doth any lye on your conscience ? yea. what ? my unconsideratenes , i did eat too much of such meat to breakfast such a morning : my self being an eye-witnes of his great abstinence , could not choose but admire the tendernes of his self-accusing conscience . well ( said he ) god be thanked there is no greater . as we must not extenuate our sinnes , so neither must we too much aggravate our sinne . let drunkards and gluttons have those terrible horrours . i thank god i never continued in any known sinne against my conscience . he was willing that he should pray with him : kneeling down he said , he was then uncapable of prayers . afterward he kneeled down of his own accord : shortly after he broke out into such speeches , a damnable , wretched &c. these are nor your words ( saith one ) you cannot deny but you have had good experience of gods mercies . i cannot . then be comforted , for whom he loveth once , he loveth to the end . yet satan took such advantage of his infirmities , that though he could finde some comfort , yet no particular assurance . you have lived profitably ( said one ) i have endeavoured . you are now humbled , and the lord looks that you should ask mercy . m. dod was sent for , who being come , they were private awhile , afterwards we comming in to them , m. dod put him in minde of gods kindenes : whereof he shewed to him foure parts . 1. to take small things in good part . 2. to passe by infirmities . 3. to be easily intreated . 4. to be intreated for the greatest . sir , there is now in you the image of the old adam , sin and sorrow : there shall be in you the image of the new , holines and happinesse . the life to come may be set out by three things . 1. the estate of itself , happines , holines , and glory . 2. by the the company , every one shall love you better then any one , even the best , can love you here . 3. the place . there are three differences between the afflictions of the good and of the bad . 1. in the cause , for they come to the good for gods love . 2. in the measure , as farre as they need , and are able to bear . 3. in the end , for their good . of those former doubts we afterwards heard not a word from him . upon the sabbath-day he desired to be alone : after noon he was fearfully troubled . in his countenance appeared evident tokens of a sorrowfull minde , born up with a weak body ; his spirit was wounded , satan had foiled him . those his terrible wrestlings with tentations , gripes of conscience , and restles terrours , none can understand , ( much lesse expresse ) but he which felt them . satan had winnowed him , and shewed him nothing but chaffe . his tender conscience was goared with the fiery darts of the devil , pointed with the edge of sinne , and sense of gods heavy wrath . as through a false glasse , the dazled eye of his astonished and amazed soul , could see nothing but hideously appearing sinne , and the terrible image of death and damnation . he had drunk deeply of the cup of the dreggs of hell . his adversary had represented unto him his once most gracious god , now as a most severe judge displeased , angry , and chiding with him ; yea yeelding him up into his clawes : that so by this deadly stratagem , he might take from him all hope of help that way , and so not onely stop the sensible flowing of gods grace , and cut the chains of gods love , whereby he had tyed him , and would draw him after him , but finally break his christian heart . oh that you had seen , or that we that were present had had eyes to have seen his seeming forlone soul . what with barkings of conscience , and with the too heavy burthen of sinne , vvaves of fearfull thoughts , blustering blasts , and surging storms of gods heavy displeasure , he vvas tossed , turmoyled , dashed against the rocks of despaire , and more then in danger of his souls shipwrack : happy were we if neither through frowardnes , nor blindenes of judgement , we did inconsiderately passe by , or prophanely deride gods judgements , by thinking that they either happen casually , or by forgetting of them suddenly . if we could but rightly discerne it , we should finde nothing more profitable , then to have the image of this gracious ( though now afflicted ) soul in our hearts . hereby we may see that the righteous being scarcely saved , there is no place for the wicked and ungodly to appeare . and truly we may think that god sent it even for our sake , that we ( with whom it is too usuall to dally with the lord ) might know that it is a fearfull thing to fall into his hands . our faith is then tryed in earnest , when as the lord hideth his face from us . for if we love god above all things , it cannot be but upon the losse of the relish of his favour , or taste of his displeasure , our souls should be in bitternes , pricked , tormented , wounded , thrust thorow , yea , and swallowed up with desolation . it is a wonder of the world , how we carefully will seek physick , use dyet , by any means to avoid a bodily pang , and how careles we are of the unsupportable fits of the souls mortall sicknes . it is not in our power to apprehend grace when we will , and a harder matter is it then we can conceive , to lift up a poor soul cast down with the sense of gods wrath . if a violent passion may so farre transport the minde , what may we think of this restles trembling , when the soul after long tossings , seeth it self drowned , and wholly overwhelmed with the deluge of sorrow , proceeding from the everlasting threats , and shame , and confusion of face in the presence of the almighty ? consider the body loaden with a burthen , neither portable nor evitable ; and thence gather the stranglings of an overladen soul . consider a man ready to fall from an high tower unto the earth ; and thence gather the estate of another falling from heaven to hell with a spirituall ruine . consider a childe , when the mother hideth her face from it , and terrifieth it with a bugboe ; and herein take view of the estate of a poor christian ( whose chiefest happines having therein consisted , ( to wit ) in being joyned , and united to his heavenly father , having now lost his presence , or being affrighted with the devil , as if he were ready to lay hands on him . consider the estate of a debtor , cast off by his best creditours : and gather that of a christian being banker-out with his god . consider the estate of a man , once in favour , afterwards adjudged to death by a prince , without hope of pardon or repriving : and gather that of a christian , who after his citation and arraignment at the tribunal seat of god , stands condemned , and is wholly deprived of obtaining pardon , and delivered into the hands of the devil . the lord needs not to seek wilde beasts to punish us , or such like cruell executioners of his wrath to torment us , he may finde enough within us ; all the furyes and devils cannot invent a more greivous torment : one by it apprehended needeth not more accusers or tormentours . his many never-thoughts of sinne ( as if he stirred a nest of wasps ) come buzzing about his eares , and as a man indebted once laid hold of , make him faster daily : his loving friends may stand by the prison and call him , but he being fast fettered , cannot stirre forth . you shall see him now in his purgatory , ( not that papisticall sinne-satisfying fiction , the popes jayle ) but that hot fiery furnace wherein the lord trieth his metall , whether it be good or reprobate . and suppose that he had died at the worst ( as in the lords justice he might , to the hardening of those that will not be softened ) as no man should rather judge him by the inch of his death , then the length of his life ; so i for my part neither did in him , nor doe in my self so much feare his death , as i did , and doe desire his life . you may observe the courses which god taketh in visiting his children to be divers : some are comfortable and without any great admixture of discomfort : others heavy , but without horrour : others horrible , yet all of them are in the issue gracious . but to leave any further digression , and to come again to the matter in hand . when one came unto him , he brake out into these words , oh how wofull and miserable is my estate , that thus must converse with hel-hounds ! he being with these words strangely moved , went to call some of his best able friends to comfort him . to them he complayned , that the lord had cursed him . being demanded how he knew it : he answered , why ! the event sheweth it . it being replyed , then such and such were cursed ▪ he answered , i have no grace . how doe those then ? they once had none . i was a foolish glorious hypocrite ; it is against the course of gods proceeding to save me , he hath otherwise decreed , he cannot . put your trust in god . i cannot , no more then an horse . doe you desire to beleive ? no more theèn a post , then an horsshoe . i know you cannot deny but that you have sought gods glory . not sincerely . there is a secret mixture of pride and hypocrisy , even in the best . i have no more sense of grace then these curtains , then a goose , then that block . let the testimony of your life past comfort you , especially in the calling of a tutour . i did the businesse thereof perfunctorily , when i handled hard authours , i came often unprepared , and read shamefully . be of good courage , and the lord will comfort your heart . ' it is ended , there is no such matter . why doe you think so ? you shall see the event , god will yet bring it to passe . tush , tush , trifles . what doe you think of your former doctrine ? very good . let it comfort you . it cannot . you desire it could. if it might . there is nothing unpossible to god . which stands with his decree : oh , oh , miserable , and wofull , the burthen of my sinne lyeth heavy upon me : i doubt it will break my heart . behold your comforts . nothing to me , i pray you hold your peace , doe not trouble your self idly , you vex me , your words are as daggers to my heart . another time some of the younger sort said to him , remember , sir , the good counsels that you have given us heretofore . those were ordinary . you may see many others in the like estate . not such as mine . see david . what doe you speak to me of david ? good sir , endeavour to settle your minde ; yes , to play with hell-hounds . will you pray ? i cannot . you were wont heretofore . yes , by a custom and vain glory . suffer us to pray for you . take not the name of god in vain , by praying for a reprobate . here you may see the glory of god preferred before his own salvation , rather willing to have the means of his salvation neglected , then the lord dishonoured . suffer us to pray for our selves . look to it , you would now shew your faculty in praying . can you say , amen ? no , but in a certain gerall fashion . one prayed , and in the mean time he rested most quietly . i pray you ( saith he , when prayer was ended ) goe hence to bed , doe not trouble your selves in vain . let not the devil delude you , abusing your minde and tongue , i know you speak not these words . i wonder that intelligent scholars should speak thus . we are perswaded you are in as good estate as our selves . look how it is with your selves in truth . one that watched with him , asked him , sir , how can you discern this change by the absence of god , if you never enjoyed his presence ? i thought i had it once , but now i see it is farre otherwise . but god deals with you , as he dealt with the church , isa. 54.7 . he forsook it a while , and hid his face from it , but he returned to it again , and so ( no doubt ) the case stands with you . never , add not affliction to the afflicted ; oh me wretch ! groaning pitifully . hope no worse of your self , then we doe of you . all of us have seen cleerly which way your carriage was still sent , after the spirit : and we are assured that you will come to the spirit , howsoever you seem to have lost your way . to all particulars he would answer , i desire grace generally , i did good outwardly , all hypocritically . one asked him , doe you love such an one ? his most dear , and worthy to be dear friend . yes . why ? for his goodnes . why then you are gods childe , for by this we know we are translated from death to life , because we own the brethren . many like forcible proofs he would shift off with his former evasions , and afterwards became more wary against himself , either loth to grant any thing , or granting it staggeringly , or , what then ? fearing lest he should be pressed , he wished , that some were put in minde , 1. of their great care for building , and too small care for scholars in them . 2. their giving so long leave of absence from the colledge , and desired amendment . after noon came a worthy governour of a colledge in our university , and requested him to be of good comfort , and to pluck up his spirit . i cannot . why can you not ? because i have no grace , no more then a backstock . why doe you think so ? by this affliction . doe you desire grace ? i cannot . ( he spake most strongly ) i can as well leap over the church . but are you not sorry that you cannot desire it ? i cannot . would you not be in heaven ? i would not . one standing by , said , the devil himself would , if he could. " by the way , you shall have the opinion of a much respected minister apposite hereto , which he gave in private . a proud man , saith he , will scorne to seek any good from his enemy : so the devils pride will not let him think himself beholding to god for heaven , if he might get it . " you have ( said one ) the testimony of faith , you love the brethren . i did not . doe not you love us ? no . * the devil now seeth he should be cast into straits , if you should grant this ; what is it that doth most trouble you ? i undertook too much upon me foolishly : i had gotten a little logick and greek , and meanly instructed in the rules , did set my self to read to scholars ; and afterwards undertook other busines , which distracted my minde and body from them , i have destroyed a thousand souls . you may see the falsehood of him that suggesteth this unto you : you never had a thousand : he puts a false glasse before you . the good effects of your pains appears in many of your scholars . oh they were of themselves capable . name one in whom they doe not ? there is one . ( pointing at a master of arts there present ) he justified his care of him , and gave thanks to god that ever he came to him . it is not so , i did foolishly . you confesse you did foolishly , therefore not of malice . again , cōsider what would have become of many of them if you had not taken them . better , farre better . all in the colledge know the contrary . but i feel it . it is false , believe not the devil . it is too true . when vvill you make amends ? god will give you your hearts desire . never . are you sorry that he vvill not ? no , there is no grace in my heart : it is dead . such was davids case . what doe you compare me with him ? behold christ himself . nothing to me . god can make his death available . he cannot . he is omnipotent . in me he cannnot , because it stands with his purpose . whom god loveth once , he loveth to the end . but he did never love me . you have tasted of his love . i deceived my self in a certain vain-glory : i exposed my head to many things , outwardly all . you could say the lords prayer , and therein call him father . hypocritically i was wont to enquire of master mason , what was meant by abba-father ; rather in curiosity , then truly to be edified . god will give a good issue . never , i have no sense . we will pray with you . doe not dishonour god . it is well that you will not have god dishonoured : here he sticked , saying , i pray trouble me not with distinctions . after came one , who with vehement action of body , pressed and urged him to trust in god . i cannot ( said he ) i cannot , he will not have me saved , his sentence is passed . doe you desire to be saved ? no. do you desire to desire ? no . would you be damned ? no. look at the sinnes of other men as great as yours , and yet they are saved . they were good and godly , they found grace : here is the difference , my sinnes are horrible : he repeated that towards his scholars . all of us know you took pains . outwardly you did your best . no. i see novv what it is , you strictly look back to your own actions , as a justiciary , who will none of gods mercy , and now he hath justly met with you , your judgement is just . these words affected him strangely : another willed him to look to it , it seemed neer popery . doe you hope to be justified by your merits ? i fear to be damned for my sinnes . the other asked , whether he could say , amen ? no. have you no tongue ? what is that to the purpose ? name jesus , i cannot . if i had your tongue in my hand , i would make you speak . turning his speech to a friend present , oh ( saith he ) if you did but feel my greif but an houre , you would have compassion . the other replyed , if you were in the fire you would wish to get out . i had rather be in the fire then here . i will pray for you . sinne not . let the fault be mine . although my purpose was barely to relate the passages of this gracious mans visitation , and to referre to your spirituall eye what you could tracke and finde therein , yet let your gentle construction withhold from me the deserved censure of bold blindnes , in that now and then i point at some things which your quick sight may sooner or better apprehend . the devils malicious policy was great toward him , in that he assaulted him most strongly in that , which might and ought to have been his greatest comfort . again , i saw that the opinion of the physician helps somewhat in bodily maladies or diseases , whereas in that his estate , his soul remained as it were uncapable of comfort from the souls physician . he much respected some few . he dolefully poured out his soul in the bosome of a well willer , on this manner ; i took upon me too proudly many things , and being negligent , performed nothing : cursed be the day when i took scholars . if i had not taken them , i had been happy ; with a great flourish , i was stirring many wayes , and in the mean space left the essence of my calling , teaching scholars . what , saith the other , what shall i now doe , when i see you thus tossed ? well , for i was an hypocrite , and now therefore there is no hope of comfort for me in gods presence : i have no sense of it . the sunne is in the firmament , though it may be hid in a cloud . this comparison agreeth not to me . what then would you counsell me to doe ? abide within the bounds of your calling : take not too much on you , and the lord will blesse you . will it avail me to hear sermons . yes , if you mean to be saved . what good shall i reap thence ? nothing from the bare hearing . oh , this heavy lumpish fear hath oft-times shaken me , and now it hath broken out . another said , you know the poor in spirit are blessed . i am not such . you see you are empty of all good , you feel your burthen . i pray you goe your wayes . he turned his head aside , and stopped his eares : what though you have done but little good , if you have but given a cup of cold water , &c. he thrusted him away with his foot , either ( as some thought ) being troubled with his shrill voice , or ( as he replyed ) through the devils subtilty . that evening he was grievously afflicted . suddenly he brake out ; oh if god! the standers by endeavoured to cherish this good motion , and said to him , he will give you grace . i doubt it . then presently after he uttered this prayer , oh god , give me a spark of grace , and enlarge my heart that it may apprehend it . he asked a friend , how he might give satisfaction for some speeches . mr dod , although he departed on saturday , and had then an unseasonable journey , yet being requested by letters , returned on tuesday following . he at the first sight started up , as desirous to meet him , oh mr dod , and in friendly sort complained , i have no grace . i will not ( saith mr dod ) beleive every one that saith he hath grace , nor every one that saith he hath none : answer the devil as christ did . a man must not alwaies be led by sense ; let us enquire by the effects , and it may suffice , if we can finde but one , yea the least it is enough . you forgive your enemies , and love them , and would doe them no hurt if you could ? yes . then your sinnes are forgiven . an hypocrite may give alms and fast , but this he cannot . that is a small matter . i think it to be a great one , yea , such an one that i had need to pray for ; that is put for a reason in the lords prayer , and if christ had thought any more forcible , he would have given it . sir , that is true , but in those that are elected . doe not you put an exception , where god hath not . i would not handle you as i doe , but that i know your estate : i come hither to cherish you , you love your good friends ? i cannot . had you rather that bad or good men should be with you ? good . yet you say , you doe not love them : a sow will be with swine : there is no fellowship between light and darknes . would you believe your self , or the physician touching the estate of your body ? the physician . believe not your self then , now you are sick , yet shall be restored . it is impossible . why so ? if you had sinned so much as you could , you could not have sinned so much as adam , yet he is in heaven . it repented him . doth it not you ? no . doth your sicknes or sinne more trouble you , or had you rather have grace , or health ? grace . well then . but it cannot be . god will wash you . i have no water . god will bring it with him . he hath denyed it . he hath offered it by his ministers , which are as the buckets to draw and pour it . you must not look now that god should come to you himself . doe you think it a small favour of god that so many good friends come to you ? god did send none to comfort cain or ahithophel . think of that saying of manoahs wife , if the lord would kill us , he would not have shewed us all these things , iudg. 13.23 . behold the properties of christs sheep : they are 1. weak , 2. sick , 3. broken , 4. driven away , 5. lost , ezek. 34.4 . you are such , see therefore your comfort , he will 1. strengthen , 2. heal , 3. binde up , 4. bring again , and 5. seek you . you finde your self a great debtor : the lord hath pardoned : onely he looks that you should come to him for an acquittance . this fight is not yours , but the lords , 2 chron. 20.20 . put your trust in him . if you ask me , how may i ? it followeth , beleive his prophets , and you shall prosper . you may remember that christ did pray for peter , that his faith might not fail , but it failed afterwards . how came that to passe ? that failing did rather strengthen it . for whereas he gloried that if al should deny christ , yet he would not : had he been asked , doest thou promise this by thine own strength , or by mine ? he must have answered , mine , for otherwise he would have requested his help , making him hereby to seek to christ for the strengthening of his faith . this happeneth to you , because you credit the suggestion of carnall reason , and not the word rather . oh the cunning of the adversary ! deal not with him by cunning , but hold him to the word , seek for strength in god to resist him . you may see the apostles in the tempest , it was from their weaknes that they distrusted , yet of god that they prayed . i cannot pray . here what st iames saith , is any man sick , &c. afflictions further prayer , but most sicknesses hinder : wherefore behold your friends , whose mindes as the lord hath stirred up to pray for you : so will he also stirre up himself to hear them . their prayers are yours , yea , you have the prayers of many which never knew you . and as god said to cain , sinne lyeth at the door , ready as it were to doe him an ill turne : so his promised blessing doth as it were expect you . if your salvation were now in your own hands , it is likely you would yeild up all : but your name is written in the heart of christ . sir , let me watch with you this night . no . why ? because it would hurt you . he ( fearing the conclusion ) said , here is a snatching argument : nay rather , i will not suffer you , because you would trouble me . in the morning m. dod came again to him , and asking him how he did , he answered , wretchedly , lamentably , abhominably , no stamp of grace in me . doe you desire to be eased ? infinitely . oh if god would give me a drop : i was so foolish that i would alwaies be doing something , but did nothing well . i pray you tell me what was the calling of the good thief upon the crosse ? doe not you think that god can put a distinction between his grace and our corruptions ? behold the church sometimes helples and hopeles , and ionah in that his bed , god seeth you , though you see not him . but i feel horrour . where misery is , there is grace much more : then especially appeareth the excellency of the physician , when health is least hoped . the devil doth abuse your minde and tongue against your self : but doubt not , the lord will cast down the strong holds of carnall reason . onely doe not suppresse that grace of god , which although it appeareth but small , as big as a mans hand , yet it shall be increased into a mighty rain , by which your dry soul shall be moistened . christ rising again , did first appear to mary magdalen that sinner , after commanded her to tell it first to peter , which had denied him . see thence his mercy . the godly in their afflictions doe but forget their comforts ; god helps their memory , helps all . the godly losing his sense of gods favour , is like to a man that hath lost his purse , which if he could finde , he were rich enough . but the wicked cannot be brought to remembrance , because they never knew it . thus he suffered him to rest a while , afterwards returning with others , prayed . then he was asked , how he did . miserably . doe not you search into the secrets of god . it is too true and manifest . sir , doe not alwaies be digging in at your sinnes . a wound continually rubbed cannot be cured . suffer the plaisters of the word of god to rest upon it , that it may be holpen . oh , if i had ! oh , if it would please god! i had rather then any thing in this or other three thousand worlds . who now giveth this desire unto you ? of our selves we cannot think a good thought : god giveth both the will and the deed . a desire is a sure token . but i cannot truly desire . you doe not desire falsely , therefore : truly what doe you dissemble ? here is a trick . you must needs distinguish between unperfect desire and hypocriticall . will you know whether your desire be true ? there are two signes thereof : constancy , and a conscionable using of the means : you have found these in you , doth this argument hold ? you doe not feel , therefore you have it not ? i know when you would have denyed such an argument : if that did follow , it should fare well with the reprobate , he hath no sense of the wrath of god , therefore he is not under it . elizabeth said , whence is it that the mother of the lord should come unto me ? surely from their christian heart . truly i could hardly have come to you , but that i thought i was bound in conscience , because i know you to be the servant of the lord : when you were well , if we should have come with proofs out of the word of the lord , you would have believed us . yes . why not now when your judgement is blinded ? oh , the iudgement of god ! call it as he calleth it , corrections . oh , my insensible heart ! oh , dead ! a dead man cannot perceive himself dead , and god quickneth the dead . oh , if he would enlarge my heart ! this desire is good ; but it is without savour . god in mercy will yeild you a comfortable rellish : consider i pray you ; whereas man may object , the lord is strong and terrible . it followeth , mercifull withall . but i am backward in seeking it . he is gracious , more forward then thou canst be backward : but i have provoked . him ; he is slow to anger : but my sinnes are great , but he is abundant in goodnes and in truth . the lord hath promised that he on his part will be our god , and we on our part shall be his people . for a while he commended him to god : shortly after returning , he prayed with him . cast your burthen upon god . he hath rejected me . who made you his counsellour ? secret things belong unto god , but revealed things unto us : will you make almanackes ? he doth manifest it : oh mine abominable bringing up of youth ! he withall groaned most deeply . if you had done as well as the justest man , you should stand in need of the merits of christ . i , or another may bring arguments , but it belongs to the lord to fasten them on the heart . i say to you as noah did to iaphet , god perswade iaphet , &c. what if your sinnes were as crimson , god can make them as snow . that is true of those that are capable . behold , we make your estate our own , we have part in your sorrow : who hath thus ( think you ) disposed our hearts ? god . and doe you think that he which causeth us to love you , doth not love you himself ? i fear i did too much glory in matters of private service to god . the neerer we come to god , the more we see our own vilenesse . this is the use which i make of it , blessed be god which hath not put our estate in our own hands , but kept it in his . the devil hath now winnowed you , and you think all is gone out , but god holdeth what is his . an artificer can distinguish drosse from the metall , cannot god his from yours ? well , with iob lay your hand on your mouth , and hold your peace , and so good rest have you : onely consider your comfort , though it be but small , whence it came , even from gods word and servants , no otherwise . when he returned again to take and give farewell , he began to complain : oh , great and grievous ! the lord knoweth what power he hath given you : a father will put a greater burthen upon a stronger sonne . but see the difference . when an earthly father or master setteth his on wo●k , they must doe it with their own strength ; but the lord setteth on work , and giveth strength to be not discouraged . you are now in your calling : oh , mine heart is miserable ! what then ? a father loveth his sonne as well when he is sleeping , as when he is waking . sir , i have known you heretofore , and although , if i were in your case , i might doe as you doe , yet i remain the servant of god , as you certainly are . the holy ghost calls to your remembrance what you have heretofore taught , and now heard : and although i shall be absent in body , yet shall i be present in minde . be not too covetous to seek abundance by and by . if iacob could say to es●u , i have seen thy face , as though i had seen the face of god , much more should you think so of the children of god that come to you . i thank god ( saith he ) he hath begun to ease me . he will in his good time . god grant . thus he took his last farewell . although vve depart from our friends in the way , yet vve shall meet at the end . one told master dod that he had uttered such words . now the lord hath made me a spectacle . whereupon he counselled one that attended on him , to be sparing in admitting commers in , or speakers , left his brain should be too much heated . a friend of his comming to him , asked him , dare your murmure and repine against god ? why should i so ? god be blessed . it is a signe of grace . but i have no meanes . you have had them offered . but not given with effect . they shall , i doubt not . god grant : but i doe not feel it . he received a letter from a friend very respective , and much respected of them both : wherein were written these very words : " i heard , i know not hovv true , that our dear christian friend mr peacock is in great danger : which hath much greived and afflicted my heart , and vvrung from me very bitter teares . if his extremities be such , his tentations are very like to be fore . tell him from me ( as one vvho did ever , with dearest intimatenes knovv and converse with him ) that i can assure him in the word of life and truth , frō a most just and holy god , whose minister i am , that he is undoubtedly one of his saints , designed for immortality , and those endles joyes in another world . " when it was read to him ; at those words i can assure him , &c. ( he said ) oh , take heed , take heed ; doe you think he vvould or durst assure you , unles he knew on what grounds ? i did deceive my self , now god hath revealed more . another time one requested him , that he would make his friends partakers of the least comfort that the lord bestovved upon him , as they had been partakers of his grief . if i had it , i would willingly communicate it . search and take notice of the least . how should i have any , since god denyeth the means ? doe you think sense is a fruit of faith ? yes , at this season , although the husbandman hath sown much , yet he seeth nothing above ground . applications doe not prove , hold your peace , my heart is broken . then the promise is yours . i would gladly ask you one thing , now you will ask twenty . doe you seek for grace in your heart ? i cannot . how then can you know whether it be there or no ? it is dead . the lord in whose hand the disposing thereof is , dispose it for your good and his glory . i thank you . what doe you think of that place , whose sins you remit , they are remitted , &c. you know how farre they may goe . howsoever , sir , the bargain is not now to be made between god and you . shortly after came one whom he much esteemed . oh i love ( said he ) your company , for the graces in you , and much more to the same purpose . suddainly he brake out into this ejaculation , oh god , reconcile me unto thee , that i may taste one dramme of thy grace , by which my miserable soul may receive comfort . one secretly willed that man to desire him to repeat it again . doe not trouble me with repetitions . there being a sermon , he bade them about him goe thither . after he called one , and asked him whether the preacher ( being acquainted with his course of preaching ) did use his accustomed divisions . he told one , satan had borne him in hand , and had deluded him : to whō the other answered , i hope that god will restore you as before , to glorify him here . no . no . yea , if you were weaker , i would hope notwithstanding . i desire nothing more . god be thanked , you have laboured carefully for his glory . i would labour after another fashion . in the night he prayed and repeated his belief . and after resting a while , he called these that watched with him , bear witnesse , i said not , i believe , but in generall , and as desiring that i might believe . one comming to visit him , asked him , how is it with you ? my minde was grievously puzzled with sundry distractions this night , but now i feel my burthen more light , i thank god . he was put in minde of that place , isa. 54.8 , 11 , 12 , &c. oh thou afflicted and tossed with tempests , and not comforted ; behold , i will lay thy stones with faire colours , and thy foundations with saphyrs ; and i will make thy windowes of agates , and thy gates of carbuncles : and all thy borders of pleasant stones , &c. for a little while i hid my self from thee , but with everlasting kindnes will i have mercy on thee . he lifted up his eyes : thereupon being asked what the lord did say to his soul , that had long refused comfort ? take heed , be not too bold , look to the foundation . and then prayed . lord grant me the comfort of thy deliverance , and forgive me my foolishnes , that i may praise thy name . then he complained of his idle speeches . upon the sabbath day one came to him , willing him to put his hand to a note of certain debts . this is not a day for that . we will goe to sermon . god speed you . now you cannot goe to church to serve the lord , i pray him to come to you . amen . he hardly suffered any to stay with him . at evening one did read something to him in master downams warfare , and asked him , doe you think it to be true ? yes . therefore you must not trust your sense : what not such as mine are ? but i will not now dispute . when they were helping him up and putting on his cloathes ; upon some occasion one said to him to this effect : a childe will not much grieve at the laying aside of an old coat , when he hath a new made , whē you shall put on that , there shall be no longer nakednes , the resurrection will amend all . to those that die in the lord . no doubt you will dye in him , having lived in him . i have answered you before . but i would not believe you in that case . the next day a friend of his being to goe forth of town , asked him , whether he would have any thing with him , for he was to leave him , and knew not whether ever he should see him again here . look to your calling , that it be as well inward as outward . he counselled another ; to be stirring for the glory of god . to one standing by , he said . i am thinking . what ? on a form to get grace . put your trust in god . so i doe . i omit how , and tell you that with great patience , he continually submitted himself to advise in any means for his good : in putting his temporall estate in order ; he dealt mercifully with his poorest debtors , yea , with some which might well pay it . his worthy patron ( for so he often called him ) whom for honours sake i name , sir robert harley , sent his man to him with some aurum potabile , together with a book which a doctour had made in the praise thereof . comming to him , and asking him how he did , oh ( said he ) if it would please god that i might live with him . anon after he said to one , i have been thinking of arguments by which i might pleade my cause with god , and i have found : but what if dying thus , i should be judged an apostata ? man is not the judge at whose tribunall you must stand or fall . there came in many of our cheif fellowes . one of them requested him to make confession of his faith willingly . but i would think of it first . musing awhile , he called them . truly my heart and soul have been farre lead , and deeply troubled with tentations and stings of conscience : but i thank god they are eased in good measure : wherefore i desire that i be not branded with the note of a forlorne or reprobate : such questions , oppositions , and all tending thereto , i renounce : now help me , and put me in minde . what doe you think of your former doctrine ? most true : in it i have lived , and will dye ; i have not dealt hypocritically in it . are you willing to die ? truly i will tell you : my patron who of late sent me potable gold , hath taken order that i might live with him contentedly in the ministery : but i submit my self to the will of god . doe you desire the glory of god , and the salvation of your brethren ? most : help my memory , what mo●e ? doe you forgive all wrongs ? yes , and desire that mine may be : and now i thank you . sir , i remember a thing wantonly done towards you , pointing at one present . you sent me a knife for a new-years-gift ; and i tyed two verses to it , and sent it back : i pray pardon me if any thing — for mine unconsiderate speeches in the time of my tentations , i heartily and humbly ask forgivenes . you did then ( saith one ) seem to rely somewhat upon inherent righteousnes , as if you sought in your self whereby you should be saved : indeed we knew your conversation to be unreproveable : no i dare not affirm it : i trust in nothing but in the name of iesus . have you any certainty in him ? i would not be pressed to a particular assurance in this grievous agony . we desire you to inform them that shall come unto you of your estate . my unability is great : they then praied , 1. giving god thanks , that whereas before they had craved his mercy for his servant , he had heard them , and manifested to his glory , how he never forsaketh his : and besought him , because he knew the malice of the enemy , to perfect his good work , and not suffer him to be tempted above his strength . now , sir , we tell you one thing to your comfort , we never heard you speak any thing against god or man , thorowout the time of your visitation , but wholly against your self . i have been bold thus to argue with god , if he hath shewed mercy to such and such , why should not i likewise have hope ? he complained once , how , while he was visiting the sick , ( in which work many poor souls found the ready mercifulnes of his heart , and now feel a great want ) he lighted upon doubts ; which that he might more fully satisfy , when the like might be moved , he studyed too earnestly . one brought him a note book which he had lent . ( alwayes willing to communicate what he had most private ) here is a book ( said he ) of great pains , &c. to a stranger , a worthy gentleman that came to visit him , he said , the lord is mercifull to me , and i have cause of rejoycing , &c. afterwards a reverend governour came to him , to whom he complained of his sinne and misery . you look not ( said he ) for any thing in your self . no , for nothing . you would amend if you had space . oh if i had — certainly — think on this . as the lord hath heard the ejaculations and grones of your spirit in your infirmity , so he will now . if he will be glorified by your life , you shall live ; submit your self to him , let him choose for you . my faith is weak . all , you know , are here but in part , you desire notwithstanding to runne to that which is perfect : so you may see how low many have been brought , some ( said he ) have been idolatours , was not manasses such an one ? yes . and behold gods servants from the beginning of the bible to the end , they have slipped . lot had shrewd slips , but yet here the testimony of the apostle of him ; he was just and righteous . you have been wearied and heavy loaden . yes . for such is the end of christs comming : your desire is a token of favour : for by how much the neerer we come , the more we thirst . think now on his loving kindnes ; he hath begun , and he will finish whom you have served . i did endeavour , but vile imperfections , &c. it is our greatest perfection here to see our imperfections . shortly after came to him many young gentlemen , to whom he said , live in gods fear , that you may die in his favour : otherwise the oxe and the asse will condemn you ; i spent my time foolishly and prodigally . you have ( said one ) remembred that sufficiently ; remember also christ . that is true , christ is to be remembred , and our sinnes to be remembred also . the night following , which was wednesday night , the sun of righteousnes spread gracious beams at his setting , which were comfortable tokens of a glorious rising . his last swan-like song , as he uttered it , was pen'd by some as he uttered it . one comforting him by his bead-side some two houres or more before his death , he brake out into these speeches ; quid de salute mea sentiam expectatis ut explicarem : usque adeo indulget deus ijs quos semel dilexerit , ut eos nunquam deserat , atque ideo me in coelos transiturum pro certo habeo : felicissima sunt ea vincula in quae me conjecit deus benignissimus ; you all expect that i should declare what i thinke of my own salvation : god is so indulgent to those whom he hath ever loved , that he never forsakes them , and therefore i am assured i shall goe to heaven : most happy are those fetters into which i was cast by a most mercifull god . one telling him , you have fought a good fight , &c. he said , expetit , expedit ut contendam ad coelum ; tollite , tollite , eripite , eripite , ut coelum adeam : deus indulget ingenuitati bonorum . it is requisite , it is requisite that i should contend for heaven : take me up , take me up , carry me hence , carry me hence , that i may go to heaven ; god doth cherish the ingenuity of the good . being put in minde of gods mercy towards him , he made answer : oh , the sea is not so full of water , nor the sunne of light , as god is of goodnes , his mercy is ten thousand times more . being likewise remembred of gods goodnes towards him , in filling his heart with such comforts , after so great tentations , he said : i doe ( god be praised ) feel such comfort from that : what shall i call it ? agony , saith one , nay , that is too little : that had i five hundred worlds , i could not not make satisfaction for such an issue . being moved to lift up his heart in token of thankfulnesse unto his god , he uttered these words : what , shall i extoll the magnificence of god , which is unspeakeable , and more then any heart can conceive ? nay rather let us with humble reverence acknowledge his great mercy : what great cause have i to magnify the great goodnes of god , that hath humbled , nay rather exalted such a wretched miscreant of so base condition to an estate so glorious and stately ! the lord hath honour'd me with his goodnes : i am sure he hath provided a glorious kingdom for me . the joy that i feel in my heart is uncredible . he made likewise protestation of that which he alwayes before taught against justification by inherent righteousnes , and appealing to the knowledge of some there present , what he continually maintained , in that ( saith he ) i still remain a protestant . after three chapters read to him , revel. 19. revel. 21. rom. 8. oh , ( saith he ) they be glorious comforts : will you have any more read ? yea , a psalm , if you please , and named the 23. one beginning to read it , he desired that it might be sung : one asking him , will you sing ? yea , said he , as well as i can . the psalm being sung , afterwards the 17. of iohn was read unto him : one comforting him by applying to him that in particular , which christ in generall performed for the good of the faithfull , he said , blessed be god , very often , i am a thousand times happy to have such felicity thrown upon me , a poor wretched miscreant . after a little rest , lord iesus ( said he ) unto thy hands : lord receive my soul , lord lift thou up the light of thy countenance upon me , and be mercifull unto me . then very weak he repeated the lords prayer twice , and his belief once very plainly , and distinctly with a strong voice , to the great admiration of the hearers : so he slept in the lord . december 4. anno 1611. the post-script to the reader . this copy of m. boltons , and intended by him for the presse , was by m. edward bagshaw ( overseer of m. boltons will , and specially intrusted for the printing of it ) delivered about nine years since to m. george miller , printer of m. boltons works , to be by him printed , as he had done his other books , m. miller carried it to the licenser , who kept it long in his hands , and at last refused it , as too precise for those times : while it was in the licensers hands , one m. milburne of intimate acquaintance with him , got a copy of it , and printed it about five years since : but upon examination , the transcribed copy was found imperfect , and by that means the book proved unsaleable . when this present copy was almost printed , m. miller had notice of such a book , and not before . this is thought fit to be made known , that the reader might understand that this present copy is the onely true approved copy , and licensed by an eminent divine of the assembly , as a fit and usefull book for these present times . finis . imprimatur edm. calamy . notes, typically marginal, from the original text notes for div a29132e-630 dr ayer provost of queens colledge . * this conclusiō was tasteed on him before , which now he ●●●fts off . m. dod. m. bolton . dr ayery . a short and priuate discourse betweene mr. bolton and one m.s. concerning vsury. published by e.b. by mr. boltons owne coppy bolton, robert, 1572-1631. 1637 approx. 122 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a16337 stc 3249 estc s106474 99842189 99842189 6823 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16337) transcribed from: (early english books online ; image set 6823) images scanned from microfilm: (early english books, 1475-1640 ; 701:04) a short and priuate discourse betweene mr. bolton and one m.s. concerning vsury. published by e.b. by mr. boltons owne coppy bolton, robert, 1572-1631. bagshaw, edward, d. 1662. [8], 77, [3] p. printed by george miller dwelling in blacke-friers, london : 1637. e.b. = edward bagshaw. running title reads: a discourse betweene m. bolton and m.s. concerning vsury. the last leaf is blank. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng usury -religious aspects -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 apex covantage keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a short and private discourse betweene mr. bolton and one m. s. concerning usury . published by e. b. by mr. boltons owne coppy . devt. 23. 19. thou shalt not lend upon vsury to thy brother . london , printed by george miller dwelling in blacke-friers , 1637. to the reader . love ( saith the wisest of men ) is as strong as death , the importuning whereof hath made me breake open those bars and once more awaken the spirit of m. bolton , by exposing to publicke view these papers of his , written with his owne hand , for the convincing of the world of that profitable and wealthy sinne of vsury ; wherein though he and others have bestowed much paines : yet so sweet is the gainefullnesse of that craft , as that it will never receive a finall conviction till the generall judgement . this small tract was written to one m. s. a man of no great note , and of lesse learning , occasioned upon a quarrell 〈◊〉 tooke at a sermon of his preached against usury , which afterward brake forth into a set battell , though it prooved impar congressus to m. s. who by challenging m. bolton , thrust himselfe upon the greatest infelicity of warre , as first to bee disarmed , and afterward to bee kill'd in the field with his owne weapons . the gaine that m. s. made by that silver shrine , whetted his invention to maintaine by humane argument , what hee was loath to part with by divine commandement . had this author lived , it was his purpose to have made this little tract of vsury a compleate treatise , by stating the question , by distinguishing it from other contracts and bargaines that are common amongst men ( which though they equall that other contract by vsury in point of gaine , yet doe not participate with it in point of crime ) by handling the many cases of conscience touching the point of restitution , wherein i know hee was acquainted with many rare experimen●s . but death which determined his daies , put an end to this labour . so that i now present it to the reader as i finde it in his owne coppy without addition or alteration , which can hardly bee done to any thing of his without wrong to the worke. neither should i ( had it beene feosable ) have given way unto it . for i had rather put any imperfect worke of his upon the charity of the world , which it usually affoords to such interceptions by death , then abuse it , or the trust reposed in me , by publishing under his name any counterfeit stuffe . in this little worke i desire to put the reader in minde of one or two things remarkable in this author . the earnest indignation of his spirit against any manner of sinne , especially grosse sinne as this of vsury . and then his sweet melting and compassionate heart in freeing men from it , which if all other instances which might be given of him in this kind should be lost and perish . this one passage of his written in the last worke that ever he put out , and uttered a little before his death would make it good . for having in that booke proposed twenty considerations to keepe men from sinne ( the best that ever i read ) he thus in conclusion breaths out his affectionate spirit , page 130. now my most thirsty desire and earnest entreaty is , that every one into whose hands by gods providence this booke of mine shall fall , after the perusall of them , would pause a while upon purpose that he may more solemnely vow and resolve , that ever hereafter when he shall be set upon and assaulted by allurement unto any sinne , he will first have recourse unto these twenty considerations i have here recommended to him to helpe in such cases , and with a punctuall seriousnesse let them sinke into his heart before he proceed and pollute himselfe . i could bee content , if it were pleasing unto god , that these lines which thou now readest were writ with the warmest blood in my heart , to represent unto thine eye the deare affectionatenesse of my soule for thy spirituall and eternall good , so that thou wouldest be throughly perswaded , and now before thou passe any further sincerely promise so to doe . so that i may as truly say of him as was once said of anselme , nihil in mundo quantum peccare timebat , hee feared nothing in the world so much as sinne . compare these times and the want of such a man in them , and then count how invaluable his losse is . for so highly was he esteemed in that countrey where he bestowed his ministeriall paines , that many of his hearers who beheld his white haires could point at him , and say with that famous leontius , that when that snow melted there would bee a flood : and so it prooved ; for i dare boldly write it , there was not a minister in norhampton-shire that ever lived there more desired , or dyed more lamented . i will looke no further into his quiet grave , i onely desire my reader kindely to accept of this worke for the authors sake who meant it much better . and for my sake who meerely for the readers good have undergone the paines to present it as it is . this is but iustice and all the reward i looke for , middle temple may 22. 1637. edvvard bagshavve . a short and private discourse betweene mr. bolton and one m.s. concerning usury . it seemes m. s. saint austin is in some request with you ; for you place him in the front of your treatise , which you might easily have contrived into a few lines , telling us : so saith iewell , perkins , &c. in such a booke , such a page : but will you stand to that ancient fathers authority in your point of usury ? heare him i pray you : in psal. 36. nolo sit is faeneratores , & ideò nolo , quia deus non vult . i would not have you to bee usurers , and therefore i would not have you to be so , because god would not have you to be so . a little after : vnde apparet deum hoc nolle ? dictum est alio loco . qui pecuniam suam non dedit ad vsuram . et quam detestabile sit , & quam odiosum , quam execrandum , puto quia & ipsi faeneratores noverunt . how appeares it , that god would not have you to be usurers ? it is said in another place . hee that putteth not his money to vsury . how detestable a thing it is , to give money upon usury , how odious , how execrable , i suppose , the usurers themselves are not ignorant . and upon psal. 128. audent etiam faeneratores dicere non habeo aliud unde vivam . hoc mihi & latro diceret , deprehensus in fa●ce , &c. — hoc mihi & leno diceret emens puellas ad prostitutionem , &c. the usurers also , saith saint austin , dare say , they have not whereupon els to live : so ( saith he ) may the robbers say , taken in the theeves haunt , &c. — so may the bawde say , who buyeth young women for prostitution , &c. or will you stand to the judgement of those worthy men , ( for so you call them at the bottome of your first page ) which saint austin produced against iulian ? heare them also . saint basil : in psal. 14. an ignoras , inquit , quòd major tibi peccatorum exurgat acervus , quam sit accessus opum , quem ex usuris venaris ? knowest thou not , that a greater heape of sinnes growes upon thee , then is the accession of riches , which thou hunts after by usury . saint gregory hom 4. in ecclesiast . aiatis , inquit , dixit deus ; crescite & multiplicamini : auri autem faetus , nempe faenus , ex quonam consistit matrimonio ? &c. — hic est ille partus , quem parturit qui dem avaritia , parit autem iniquitas , & obstetricatur inhumanitas . this is that young one ( speaking of usury ) with which covetousnesse travailes ; iniquity brings forth ; and inhumanity playes the mid-wife . saint ambrose , an other of those worthy men , hath detested and discoursed against usury very excellently , and eloquently in a whole booke de tobia : in the 9. chap. whereof , hee compares the divell and an usurer together . chap. 14. silicitum est : cur vocabulum refugis ? cur velamen obteris ? si illicitum est : cur incrementum requiris ? if usury be lawfull , why doest thou decline the name ? why puts thou a vaile over it ? if it be unlawfull , why receivest thou any increase ? saint hierom , in psal. 54. in lege usurae accipi prohibentur . vsura est , plus accipere , quam dare . taking of usury is forbidden in the law. and usury is to take more , then was given . and in ezek. chap. 18. page 538. repetens ab his quibus tribuit , ( meaning in the case of usury ) ampliùs quam dederat , vivere non poterit , sed in suo sanguine morietur . chrysost. hom. 5. in mat. pag. 38. nihil praesenti usurâ turpius , nihilque crudelius . si quidem hujusmodi faenerator negotiatur discrimina , & uberiores ( ut putat ) quaestus de alterius infaelicitate consequitur , atque insuper quasi pietatis mercedem reposcit , velut metuens ne immisericors fore videatur : cum profectò pretextu miserendi , atque opem ferendi , majorem misero foveam crudelitatis effoderit , speciejuvandi atterens inopem , ac manum porrigendo deijciens : & quasi inportum , ex tempestate suscipiens , sed improviso turbine in multò magis crudele naufragium , velut inter scopulos , ac latentia saxa demergens . i have given you a taste of those worthy men , how worthily , they cut the throate of your usury . i might quote many more of the fathers to the same purpose : but that it is not my purpose , but onely to let you seee how you have wounded your selfe at unawares , by writing those passages out of saint austin . i meane in this respect : as iulian the pelagian became saint austins and their opposite , in point of pelagianisme : so you proove opposite to austin and the same worthies in point of usury . but you have , as you suppose , some late divines on your side . and i will also suppose so for the present : and oppose against them three hundred and eighteene , the learnedest and greatest divines in the whole christian world , congregated at nicaea in the more * pure and primitive times , * in the yeare of our lord 325. or thereabouts condemning usury , from those words psal. 15. qui pecuniam suam non dedit ad usuram : hee that putteth not his money out to usury . can. 18. i could name them every one unto you , and so make a farre larger catalogue then yours . for here are 300. odds . yours being but 18. nay in a word ; for any thing i can learne , or know , i may oppose in this point all other councells , that ever mentioned it , fathers , all the learned of former ages , the whole current of the christian world from christ unto our age . none of which have stood for usury , for the space of fifteene hundred yeares after christ . but these , you will say , are humane authorities . and so are yours . yet mark the odds . i oppose to your few supposed patrons of usury of late times , the generall judgement of the church for this fifteene hundred yeares . for the covetousnesse of these times hath made a controversie , which in former ages was never doubted of . * nay , ( i imagine you know who hath made it good ) authority of all sorts , divine , and humane ; ecclesiasticall , and prophane ; naturall , and morall : of all ages , old , new , midling : of all churches , primitive , romane , reformed : of all common-weales , jewish , christian , heathenish : of all lawes , forraine and domesticall . nay m. s. will you heare the words of one of your own men , whom you muster up in your catalogue as one of yours : i meane b. iewell . these are his words : upon 1 thess. chap. 3. ver . 6. pag. 80. but what speake i , saith he , of the ancient fathers of the church ? ( having produced many against vsury ) there was never any religion , nor sect , nor state , nor degree , nor profession of men , but they have disliked it : usury sc. philosophers , greekes , latines , lawyers , divines , catholicks , hereticks : all tongues and nations have ever thought an usurer as dangerous , as a theefe . the very sence of nature prooveth it to be so . if the stones could speake , they would say as much . these are the very words of one , whom you pretend to be on your side . but let us come to the scriptures . and dare you indeed m. s. stand to the triall of that pure and heavenly touchstone ? consider then these places : exod. 12. 25. levit. 25. 35 , 36. deut. 23. 19. psal. 15. 5. ezek. 18. 13 , 17. and 22. 12. pro. 28. 8. luke 6. 35. now m. s. against these many places condemning vsury ; bring you so much as one , to allow it . you are not able to bring one rightly understood . here is then as great odds in divine , as humane authorities . what will you doe now ? fall to your shifts . in the scriptures , say you , 1. mention is made of the poore expressely ; and therefore you conceive , and conclude , that if you forbeare the poore , you may be an usurer to the rich. and for this purpose usurers urge exod. 22. 25. levit. 25. 35. 1. may you not m. s. as well reason thus from ver . 22. of the same chap. thou shalt not afflict any widow or fatherlesse childe : here mention is onely made of the widow and fatherlesse : therefore , if these bee forborne , thou maist afflict a married woman , or a childe that hath a father ? may you not by the like reason proove it no sin to rob a rich man : because prov. 22. 22. it is said : rob not the poore , because he is poore . then all robbery is not forbidden , but onely that towards the poore , ( may you say ) and therefore we may rob the rich , because he is rich , and may well spare it ? you may clearely see the poorenesse and weakenesse of your collection , by these three absurd paralell inconsequences . moses forbiddeth to oppresse an hired servant , that is poore and needy : deut. 24. 14. therefore , if he be rich and wealthy , you may oppresse him. this is usurers logique . see psal. 82. 3 , 4. 2. in other places of scripture , as psal. 15. 5. ezek. 18. 13 , 17. and chap. 22. 12. prov. 28. 8. which are as it were commentaries , and expositions of the law , there is no mention of the poore , but vsury is absolutely forbidden without respect of persons . nay to prevent this shift , and to demonstrate this evasion to be very frivolous . in the very text deut. 2● . 19. there is no mention of the poore at all , but the law is delivered in generall termes : thou shalt not lend upon vsury to thy brother . now he is your brother whether he be rich or poore . the partition wall is now taken away , and both jew and gentile , rich and poore are brethren ; and therefore we must exact usury of none , except we would be worse then jewes . our saviour christ luke 6. 34. gives this testimony to the very sinners of his time amongst the jewes , that they would lend one unto an other , that they might receive so much , as they lent . and therefore not so much , as the least usury was lawfull towards a brother , whether he were poore or rich . if the scriptures had put such a difference betweene the poore and the rich , as betweene the israelite and cananite : to the rich thou maist ; but to the poore thou shalt not lend upon vsury : then the case were cleare . but deut. 23. 19 , 20. god makes opposition , not betweene the poore and the rich : but betweene an israelite and cananite . for by stranger in that place , is meant the hittites , the gergashites , the amorites , the cananites , the perisites , the hivites and jebusites , and no other stranger as may be collected , levit. 25. 35. so also doth saint ambrose de tobia , cap. 15. paulus fagius annot. in cald. paraphras . in deut. 23. 20. iun. annot. ibid. expound it . what these the jewes were commanded to destroy , deut. 7. 12. and usury was as teeth given them , and allowed by god to eate them up withall : whence that of saint ambrose de tobia , cap. 15. ab hoc usuram exige , quem non sit crimen occidere . seest thou a man , whom thou maist lawfully kill ? take use of him , but not of thy brother . 3. in the lawes of usury , and other prohibitions of oppression , expresse mention is made of the poore and helplesse , because 1. the poore are soonest , and easiest oppressed of the rich ; as the lowest hedge is oftnest stepped over . 2. it is a more grievous sinne to oppresse the poore . 3. those onely who have need , have just occasion to borrow . 4. shall a speciall instance in some one object , which makes the sinne forbidden extreamely hatefull , abridge and restraine the generality of a law ? will the exageration of a sinne in the highest degree make all those actions no sinne , which come not to that degree ? because it is an heinous offence to steale a cow from a poore man , is it not a sinne to steale a sheepe from a rich man , that can spare it full well , and perhaps never misse it ? 5. nay m. s. will you stand in this exception to the verdict of your owne witnesse in the very point for which you produce him ; i meane of the rarest iewell , that ever the english church enjoyed . these are his words upon 1 thess. chap. 3. pag. 86. thus much saith he , i thought expedient to speake of the loathsome , & foule trade of usury — i call god for a record unto my soule , i have not decived you , i have spokē unto you the truth . if i be deceived in this matter , o god thou hast deceived me . thy word is plaine . thou saiest : thou shalt take no vsury . thou saiest , he that taketh increase shall not live . what am i , that i should hide the words of my god , or keepe them backe from the hearing of this people . the learned old fathers taught us , it is no more lawfull to take usury of our brother , then it is to kill our brother , &c. marke the last words . and then looke backe , upon pag. 78. lin . 22. where he saith : he is thy brother , whether he be poore , or rich : and then conclude plainely , that the worthiest of your pretended patrons , condemnes usury-taking , either of rich or poore . aspidis morsui similis est pecunia usuraria . qui ab aspide percutitur quasi delectatus vadit in somnum , & sic per suavitatem soporis moritur . he that is bitten by usury , ( saith chrysostome ) is as he , that is stung of a serpent : it lulls him asleepe so sweetly and secretly , that the poore man is undone before he be aware . 6. if usury finde a man rich , * yet it bringeth with it a paire of canniballs chops , and many cruell teeth , to eate out the very heart of his estate , except he cunningly heale himselfe by some other covetous way , or unconscionable course . hence it is that saint chrysostome compares usury to an aspe , which together with the poyson infufes a delightfull sleepe , but in that sweete insensiblenesse takes away life : so the usurers money refreshes for a time , but by little , and little , sucks out the very life-bloud of a mans estate . and that of saint basil to to those , that objected , that many by the imployment of money borrowed upon usury , grew rich : but i thinke , * moe saith he , have come to the halter . his meaning is , by paying usury they have growne poore , and so fallen a stealing , and at last come to hanging . to speake more fitly to these sinnes : but i thinke moe have prooved bankerupts . and againe , how many of your usurers are free lenders to the poore , except it be in cunning , out of a deepe hypocrisie to colour their usurious cruelty ? 7. if the law of lending to the poore , without usury , should inferre the lawfullnesse of lending to the rich upon usury : how should gods purpose in those places , for the benefit of the poore have place ? because by this meanes , it would come to passe , that the poore should very hardly , or not borrow at all . for how few would lend to the poore for nothing , when as they might lawfully lend to the rich upon usury . now it were better for the poore , that he might borrow upon usury , then that he might not borrow at all . the scripture , saith the usurer , forbids onely byting vsury : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morsury , which commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere , to bite . there is , thinkes he , a certaine toothlesse , or not byting usury , which is tollerable . 1. what will not covetousnesse catch at , to nourish its greedy , and cruell humour ? nesheck is the common , and ordinary name whereby all usury is signified in the hebrew tongue . and doth metaphorically intimate , and import the aggravation of the sinne , not a distinction of the kindes of usury . epithets and originals serve more to amplifie and exaggerate , then to distinguish . see t. pag. 53. hence it is also that usury in the chaldee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chabulia , i. e. perditio , quòd omnes opes perdat & devastet . 2. the scriptures condemne not onely nesheck , but also tarbith . and that not onely in the comments of the prophets : ezech. 18. 17. and 22. 12. prov. 28. 8. but in the very text of the law it selfe , levit. 25. 36. vetarbith . and v. 37. vbemarbith . nesheck is the ordinary word in the scriptures , to signifie usury . which the holy ghost useth to expound by other two words tarbith and marbith , both derived from the same roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to increase , so that he which exacteth an increase , or gaine above his principall , or requireth more by covenant , then he lent , he taketh tarbith , or marbith , that is usury . which is condemned also , saith that most worthy calvin , ( whom you produce as a patron ) in pentateuchum , pag. 355. that he may cut off , saith he , such cavills as these : vtrumque nomen conjungit — ac generaliter damnat quamlibet sortis accessionem : he couples both the words together — and generally condemnes any addition , or increase above the principall . for why should tarbith bee added unto nesheck , both in the letter of the law , and the prophets ? it must be added : either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a gradation ; as if not biting usury onely were forbidden , but any increase whatsoever : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by way of exposition , and so of equall latitude with nesheck , onely declaring what god meant by biting usury , namely any increase in that kinde whatsoever . and therefore let not us distinguish these words which the holy ghost confounds , saith a worthy man ; and much lesse upon this frivolous distinction , let us build our practise or hazard the eternall salvation of our foules . for we know who hath said : he that putteth forth to vsury , or taketh increase ; shall he live ? he shall not live , he shall die the death ; and his bloud shall bee upon him. 3. all usury biteth . money so lent commeth not empty home : but biteth off , knaweth away , and bringeth with it some part of the borrowers wealth , and substance . who if he cannot licke himselfe whole againe , or heale his wound by biting others , ( as commonly they doe ) he findeth and feeleth in the end , that usury hath teeth . biting is individuall , and essentiall both to the name , and nature of usury . it ever bites , and stings one , or other , lesse , or more , either the borrower , or the common-wealth . either like the morning wolfe , it sucks out the life , the bloud , and the marrow of a poore man : or like a mastive it snatches a peece and portion out of the borowers substance : or like a waspe or the dog-flie , it stings him , one way , or other in his estate . all sorts of usury , even from that centesima the hundreth part monethly , which nehemiah complaineth of , which is twelve in the hundred ; unto that semiuncianum foenus ten shillings in an hundred pounds , hath teeth . some more empoisoned , bloudy fangs then other : but all bite . in every tarbith there is a nesheck , 〈◊〉 in every usury . but suppose the borrower sometimes in respect of the event , or by accident , be not so bitten , or damnified : yet the common-wealth , and especially the communalty pay for it . our divines expresse the point thus : if money be lent to spend upon necessaries , there is no question made , but the borrower is sore bitten in paying usury , when he hath spent the principall : if it be lent to lay out for gaine , then must the borrower first be sure of so much cleare gaine , as will pay the use ; which is a reasonable gaine of it selfe : for the usurers of nine , or ten in the hundred doe live richly of that accursed trade : yea many honest tradesmen , will confesse , that if they could with their owne free stock , raise the like gaine , one time with an other , that the usurer doth with his money ; and with the like security of the principall , they would think , they had made a very good market , notwithstanding all their care , and travell . this reasonable gaine then , must first bee raised by the borrower , to pay the usurer ; and over and above , he must exceed this reasonable gaine , to maintaine himselfe , and his servants , because this gaine is none of his. if he doe not exceed then , and that in some proportion , hee hath lost his labour , and shall feele himselfe sore bitten . and if the borrower doe exceed the usurers gaine , to maintaine himselfe ; i demand then who paieth this excessive gaine over and above that reasonable gaine , of ten in the hundred ? who but the common-weale ? not so , saith the usurer ; for the borrower must sell , as the market goeth . it is very true . therefore , say i , if he and his fellowes be not able to raise the market , to their owne price , they shall bee loosers : if they can inhaunce it , ( as they may the more easily , because the number of such borrowers is great , and because the rest desiring to sell as deare as they can , will most willingly joyne with them ) then the common-weale must needs beare the burthen , and especially the poorer sort , who buying all by peece-meale , at the last hand , must bee sore bitten , though they know not by whom . it is incredible , to consider how great the biting and burthen of the common-wealth is in this case . for who doubts , but that many millions of pounds are put out to vsury in this land yearely : partly in money borrowed upon vsury ; partly in wares taken on trust , whether by merchants themselves , or by retailers from them , or by the particular buyers from the retailers : the usury of every million , which are many , after ten in the hundred , being an hundred thousand pounds . of which biting and burthen the common-wealth might be eased , if vsury were abolished . heare your owne man , whom you produce as a patron of vsury , that reverend and worthy iewell : upon 1 thess. 4. pag. 83. a merchant taketh up of his neighbour an hundred pounds , and must answer againe an hundred and ten pounds . he bestoweth it all in corne , and buyeth for his hundred pounds , an hundred quarters of corne . he sendeth it to the market , the people have need of it , and buy it . if he sold it for eight groats a bushell , he might make up his hundred pounds , and be a gainer . but unlesse he make up an hundred and ten pounds to discharge his vsury , he must needs be a looser , and undone . but undone he will not be : hee will rather undoe many others . therefore he setteth price at three shillings , and so maketh his money , and paieth the usurer , and saveth himselfe , and is no looser . who then paieth the ten pounds ? who is the looser ? any man may see . the poore people which buy the corne . they finde it and feele it in every morsell they eate . thus , saith he , if the merchant borrower be not hindred by the usurer : yet the people that buyeth his wares are plagued . thus it is no hard matter to finde , that howsoever vsury bee used , it is alwaies dangerous , and beguileth the people , and is therefore the destruction , and overthrow of the common-wealth . 4. m. dike tells us pag. 211. how full of subtle and sophisticall wit our hearts are in cunning distinctions for the confusion of our soules . he instanceth in some particulars . 1. if that pregnant text , saith he , 1 cor. 11. 14. be prest against long haire : it is shame for a man , to weare long haire . it will be replyed : it is onely to be understood of such haire , that is as long as womens . 2. if the negligence of pastours be checkt by that expresse commandement : feede the flocke : that is saith the deceitfull heart : either , by thy selfe , or by another . 3. i may add a third and a very fit instance . if the usurer be prest with this and other places . his most ordinary answeris : they are to be understood of biting not of toothlesse vsury , &c. but what , as he there intimates , if these , and the like , proove to bee rotten distinctions , and false glosses upon their beds of death , as indeed they are ; what 's then their case ? as they have leaned in their life time upon such broken staves of reed : their confidence in that dreadfull houre will be but as the spiders house . the law of moses concerning vsury is judiciall not morrall ; politicall onely , and proper to the jewish nation ; not perpetuall , and binding all . .1 . prohibition of biting vsury , usurers will confesse , is morrall , but , it appeares in answer to the second objection ; that , that vsury which is forbidden in the law , is biting , ergo , &c. or thus : that which is unjust and uncharitable is forbidden by the morrall law : but when out of the uncertaine negotiation of the borrower , the lender covenanteth for certaine gaine , and accordingly exacteth his covenanted gaine ; as well out of the borrowers losse , as out of his gaine , which is the practise of the vsurer , ( for in the contract of actuall vsury there is an absolute covenant for certaine gaine , which the borrower , whether he shall gaine or loose is absolutely bound to pay together with the principall ) is unjust and uncharitable , ergo , &c. great and certaine gaine accrewes to the vsurer : sometimes out of little gaine ; sometimes out of no gaine ; sometimes out of losse ; alwaies out of uncertainties ; alwaies out of labour and paines , out of care and cost , out of hazard and perill to the borrower . is this conscionable ? 2. the law of free lending is morrall , renewed by our saviour , mat. 5. 42. deut. 15. 8. luke 6. 35. therefore the law , which forbiddeth vsury , or lending for gaine , is morrall : for the same law , which commandeth the affirmative , condemneth the negative . 3. the holy prophets raunge it amongst the greatest abominations , and most hainous transgressions of the morrall law : with lying , backbiting , deceit , wrong , bribery : psal. 15. with idolatry , oppression , adultery , cruelty , unmercifullnesse to the poore , bloud-shed , and murther : ezek. 18. with the profanation of holy things , with the abomination of uncleanenesse , with the unnaturall sins of incest , ezek. 22. so doth the doctrine of our church : verily so many as increase themselves by vsury , by extortion , by perjury , by stealth , by deceits and craft ; they have their goods of the divels gift . homily for the daies of rogation weeke , p. 2. p. 3. excep . god permitted the letting out of vsury to the stranger , therefore the prohibition cannot bee morrall : for god is not wont to permit any transgression of the morrall law. rep. nay . sith the same vsury , which is forbidden in the law is permitted towards a stranger , therefore this permission of vsury is prooved to be judiciall , and the prohibition morrall . this permission rather prooves it to be unlawfull in it selfe : for if it were lawfull in it selfe , it should not need to be permitted . the putting away of a mans innocent wife , being a thing simply , and in it selfe evill ; was notwithstanding permitted to the jewes . if by stranger , wee understand stranger at large : i answer thus : as that permission which gave leave to the jewes to put away their innocent wives with a bill of divorcement , doth not disprove the law forbidding adultery to bee morrall , but prooveth it selfe to be judiciall : so permission of vsury towards strangers doth not proove the law forbidding vsury to be morrall ; but it selfe is evidently prooved to bee judiciall . and there may bee reasons also of this tolleration . 1. the hard-heartednesse , and covetousnesse of the jewes might be such , that if they were not permitted to practise vsury towards strangers , they would exercise it against their brethren . 2. and the injustice of the gentiles with whom they did traffique , such , as they would be sure to exact vsury of the jewes . therefore , that neither the gentiles , by inequality of negotiation should eate up the jewes , nor yet the jewes should oppresse one another by vsury , it might be , that in these civill respects the lord permitted it towards the gentiles . which tolleration in civill respects might absolve the jewes in the externall court , but not in the court of conscience : no more then the toleration of divorce did dispence with that hardnesse of their hearts before god. but if by stranger be meant onely , the remnant of the cananites , as * saint ambrose , and * saint hierome amongst the ancient : iunius , and tremelius of latter time have expounded it : which i take to be the righter sence : see before pag. 2. dow. pag. 210. i answer thus : permission of vsury towards the cananite doth no more proove the law against vsury not to bee morrall , then the allowonce of man-slaughter in warre doth proove the law forbidding murther to be judiciall . for although the law cendemning vsury be never so perpetuall , or morrall ; yet notwithstanding as other commandements of god ; so is it to bee understood with this limitation , and restraint ; namely , unlesse god otherwise appoint . all other theft , as well as vsury , is forbidden in the morrall law , but if god , by speciall warrant allow the israelites to spoile the aegyptians at their departure out of aegypt , they may lawfully doe it . it is a fearefull morrall transgression , for a father to kill his onely sonne : but if the lord bid abraham kill his owne sonne ; hee is authorized to doe it . mortall princes dispense with their lawes , who then dare abridge this royall prerogative in the mighty lord of heaven and earth ? whose holy will is the rule of justice . god appointed his people to destroy the cananites , numb . 33. 51. and it was fittest by litle and litle . see exod. 23. 29 , 30. deut. 7. 22. vsury therefore was a fit consumption so to eate them out . whereupon saith s. ambrose . ab hoc usuram exige , quem non sit crimen occidere . thou maist lawfully take vsury of him , whom thou maist lawfully kill . but howsoever , the partition wall is now broken downe : and there is no such difference of brother and stranger . i am sure amongst those , that professe the name of christ : and therefore , it is execrable amongst us , without all contradiction . these three precedent , are the most ordinary starting holes , the vsurers haunt : others are sometimes urged ; but not with that pertinacy , and confidence . such as these : i deale , saith the vsurer , as i would be dealt with ; and doe as i would bee done by : and therefore all that while , i hope i doe no wrong . i would willingly pay ten in the hundred , if i had need , and then why may i not take so . 1. that royall principle of nature , doe as thou wouldst be done by : must be expounded and understood according to the grounds of a good conscience , dictates of right reason , and rules of a just and rectified will : not out of the mists and miseries of a depraved and exorbitant judgement . otherwise , abimelech , saul , and others of that desperate ranke , and resolution , might conclude that it were lawfull for them to kill other men , because they were willing to be killed themselves : see iudges 9. 54. 1 sam. 31. 4. for they might say : they did but as they would be done by . it would also follow very absurdly : the magistrate being in the malefactors case , would gladly be pardoned ; therefore he must pardon the malefactor . some man would be content , villanously to prostitute his wife , whom he cares not for himselfe , to others ; therefore he may abuse an other mans wife , whom he loves better . these and the like absurd , and abominable non-consequents demonstrate the vanity of the vsurers inference : and that , that royall law , and rule of our saviovr christ is not generall , but restraineable to that will of man , which is ruled by nature , and gods law. 2. we must then have recourse to this generall fountaine of the second table , and fetch light and direction thence , when we have no expresse and speciall word in gods booke : but the scriptures have clearely and directly determin'd and resolv'd the point of vsury . 3. if the vsurer were in the borrowers case , he would not willingly , as he pretends , give ten in the hundred ; i meane with an absolute and free will ; but of force and constraint ; because without paying after that rate he cannot have it . if a man would borrow upon vsury , either to ingrosse or forestall , or to compasse some unlawfull matter ; that were a corrupt will , and no rule . but if his desire so to borrow were just and lawfull , ( as in some cases it may be ) then it is no entire will , but mixt and forced by some necessity , for the avoiding of a greater evill ; and therefore deemed in the eye both of law and reason to be no will at all . he that would borrow ; should have need to borrow ; for a needlesse desire is unlawfull : and hee who hath need to borrow , would not willingly borrow , but for need ; much lesse , would he pay vsury , if with convenience he might borrow freely . therefore the will of the borrower , in this case , is either corrupt , or no will at all ; and so consequently without the compasse of christs rule . the will of the borrower in this case , is like the will of an honest traveller , in giving his purse to the arrant thiefe , for feare he should loose both purse , and life : is this man willing , thinke you to loose his money ? or like the will of a man , whose house being on fire , plucks downe part thereof to save the rest . willingly indeed as the case stands with him , yet not simply but upon necessity . so the borrowers will is not free , but forced : and so will against will. vsury is not forbidden in the new testament , therefore in all likely-hood no such sinne , as you say it is . 1. though it be not forbidden by name in the new testament , yet that prooveth it not to be lawfull . an argument drawne from the testimony of some one part of the scripture negatively , doth not hold . it is sufficient , that it is forbidden in the old testament , and namely , in the morrall law of god which is common , and perpetuall . 2. biting vsury is not mentioned in the new testament , and yet condemned , by the vsurers themselves . 3. neither are remooving the neighbours marke , polygamie , jealousie , treason , tyranny , &c. by those very names censured in the new testament , and yet are manifest and grosse transgressions of the morrall law. 4. though vsury expressely and by name , be not censured in the new testament : yet by necessary consequence it is , which is sufficient . 1. sometimes under the affirmative , mat. 5. 42. 2. sometimes under the generall , ephes. 4. 28. 1 thess. 4. 6. 3. sometimes by an argument drawne from the greater , luke 6. 35. for if i must lend without respect of mine owne profit , or without expectation of any benefit , or gaine thereby ; as they most expound that place , then much more must i lend without a covenant , especially without an absolute covenant for gaine . and if i must lend without expectation of the principall , as others understand it , then much more without expectation of an over-plus above the principall . 4. sometimes by an argument drawne from the lesse , luke 6. 34. doe sinners lend one to an other without vsury ? and shall not christians much rather ? may not aman , as well take use for his money , as the land-lord rent for the ground which he letteth ? no. for : 1. the land hath a fruitfull use in it selfe , answerable to the rent : both without mans helpe , as in meadowes , pastures , woods , mines , &c. as also with , as in arable grounds , wherein the rent is proportioned according to the fruitfullnesse thereof . but money being spent in the use thereof ; * the gaine that is raised thereby , is not the fruit of the money ; but of his skill , and industry , that doth imploy it , and therefore must needs be uncertaine . and what gaine is raised , ought to belong to him , by whose paines , and industry , it ariseth . so thou demandest thy gaine out of the fruit of his paines , and industry ; not out of the fruit of the money . and it is a strange thing , that whereas an 100 lb. worth of land , which is fruitfull by nature of it selfe , will scarcely yeeld 6 lb by the yeare : yet an vsurer will have out of his money , which hath no fruitfull use in it selfe 10 lb. &c. thus he wofully requires gaine for an other mans paines , industry , hazard , cost , and charge . 2. the property of the ground belongeth to the land-lord ; and therfore the profit belongeth partly to him ; in respect of the fruitfull use , of that which is his owne , partly to the tenant , for his labour and charges . 3. in things let , the letter alienating the use , and not the property is to receive the selfesame particular , and individuall thing , after it hath beene used , being for the most part , the worse , and impaired by using . and therefore receives profit for the thing hyred . as in the letting of an house , wherein they often instance , saying , why may not a man , as well take 10 lb. for an hundred in a yeare : as 10 lb. for an house in some great city , which cost him an 100 lb. the use of the house is habitation ; and though it bee kept tenant-able : yet it growes worse , and towards ruine in the more substantiall materialls . but in money it is otherwise . the very same is not to be restored , but so much in value . whence m. greenham reasoneth : recompence is to bee made , where the thing is the worse for using : but money is not the worse for lending ; therefore nothing is to bee taken , for the lending of it . 4. he that letteth any thing , beareth the hazard of the thing he lets . as the land-lord of the ground ; not onely of the title : but also of all casualties , and calamities any way incident : as overflowing by sea , invasion by enemies , &c. in which cases , he is as well to loose his rent , as the tenant his labour , and charges . a thing that is hired , if it perish without the default of the hirer it perisheth to the owner : 1. because he is the owner . 2. because it went for the hire . according to the equity of gods law , exod. 22. 15. if the owner thereof stand by ( to wit , that it may appeare , not to be the borrowers default ) the borrower shall not make it good . for if it be an hired thing , it came for the hire . but i● money , the borrower standeth to all the hazard , in common equity : because the borrower is the right owner for the time , and in all right , every thing perisheth to the right owner . 1. now it is a rule in law : to whom the hazard appertaineth , to him the fruit and profit belongeth . 2. and whereas the principall may perish , without the borrowers default : to covenant for certaine gaine , for that which is hazardable , is unjust . but if there were nothing els , it is more then sufficient : that letting land to tenants is not disallowed by gods word , or any other learning ; in any time or age , &c. but lending for use is condemned by gods booke , and all other learning ; and in all ages . but as the world goes now , saith the usurer , & as mens manners now are , common-wealths cannot stand ; trafficke cannot be maintained , tradesmen cannot live without it , ergo , &c. 1. by this argument saith * chemnitius , may the whole scripture be overthrowne . for the world will not walke in the waies of gods commandements : must we therefore say , that those are not sinnes , which are manifestly condemned in scriptures ? 2. how then did the state of the jewes consist without it , which was of gods owne constituting ? to say absolutely , that common-weales cannot stand without it , is to derogate from gods wisedome , in ordering his own people , amongst whom he would suffer no usury . 3. if the jewes had thus pleaded in those times of that toleration : that their common-wealth could not stand without the bill of divorce : yet notwithstanding , if any had put away his wife , save in the case of adultery , though he might have escaped in the externall court : yet was he not absolved in the court of conscience , and before gods tribunall . so though an usurer were now able truly to say , ( which he cannot ) that the common-weale could not stand without usury : yet for all that , woe unto them that put their hands unto that cursed and cruell trade . 4. if it were so ; the argument prooves no more then this ; that usury is a necessary evill : and this necessity argueth not the lawfullnesse of usury , but the wretchednesse of the world , which as saint iohn saith , lieth in evill . a drunkard hath brought his body into such an habit , that unlesse hee drinke abundantly , even to the turning of his braine , hee is sicke againe . is not drunkennesse in that person sinnefull , because so necessary ? a sonne of belial , by prophane education , and continuall haunting wicked company , hath brought himselfe to that passe , that it is almost , as necessary to him to sweare as speake : is blasphemy in this man no iniquity , because custome hath brought upon him this cursed necessity ? some men according to saint paul have so hardened their hearts , that they now cannot repent : is impenitency in them no sinne , because their owne corruption , and custome have made it necessary ? if this necessity , they talke of , were impos'd by god , this reason were good : usury is necessary , therefore lawfull . but sith men and states have drawne it upon themselves , by their corruptions , and custome of sinne , it doth rather aggravate , then extenuate the fault . and certaine it is , cities , incorporations , and townes have drawne upon themselves this necessity by such ca●t-ropes of iniquity , as these : 1. hardnesse of mens hearts , and want of charity in those , who be well able to lend , and will not , whereby many are forced to pay usury . 2. the covetous desire , and pride of borrowers , who out of an insatiable appetite to compasse great matters , doe take up great summes of money for money ; that no money is to bee spared , for such as bee true borrowers indeed . 3. falsehood and deceit in disappointing one another of their monies at the times appointed ; so as missing of their owne , they are compelled to take up of others , or els to shut up their doores , as they say . now if a pretended necessity springing from the hardnesse of mens hearts , and corruptions of the times bee sufficient to justifie usury ; then by the same argument may any other sinne be defended . gods law did ever intend , that men should lend one unto an other : in charity to the poore ; in friendship to their equals , to receive the like curtesie againe . which duty , if men would performe , there were no necessity of usury . 5. it may be , without taking up money of the usurer , the tradesman cannot live in that bravery , and fashion , nor drive his trade to that height , nor purchase so much land , keepe such a port , and state , &c. but let him know , that it is a thousand times more comfortable to carrie a lower saile , to content himselfe with moderate and lawfull meanes of getting , to keepe a good conscience ; then to inrich himselfe by such practises , as be either forbidden , or doubtfull . better is a little with the feare of the lord , then great treasure with trouble ; trouble of conscience , at the houre of death . whosoever laieth this for his ground ; that he will be rich : worth so many hundreds within such a time , &c. must needs ensnare his conscience with many necessary evills , whereof usury is one . for they that will be rich , saith the apostle , fall into temptations and snares , which drowne men in perdition , and destruction . but the law of the land allowes it , saith the vsurer therefore i hope it is lawfull . 1. i denie the consequent , no law of man can abrogate , or disanull the law of god. it is not the law of man , but the law of god , which is the rule of our conscience . the law of man may cleare thee from civill penalties in the outward court , and before the magistrate : but it cannot free thee from the guilt of sinne in the court of conscience , and vengeance due by the morrall law. 2. but the truth is , the vsurer doth grossely mistake . for vsury is branded , and censurable both by 1. the common law. 2. statute law. 3. ecclesiasticall law. 1. the common law did anciently expose the vsurer wholy to the censure of the church . but if the vsurer died in this sinne , so that the power of the church could extend no further , because he died out of the church : yet then the common law discover'd and dischargt its edge and hatred against this cruell sin ; by taking vengeance upon him in his goods , and posterity . omnes res mobiles , & omnia catalla , quae fuerunt vsurarij mortui , ad usus domini regis capientur , penès quemcunque inveniantur res illae . haeres quoque ipsius hac eadem de causâ exhaeredatur secundum jus regni , & ad dominum , vel domines revertetur haereditas . randulphus de glanduilla , hen. 2. lib. 7. cap. 16. his goods were all forfeited to the king , and his lands returned to the lords of the fee. neither was this meant of any immoderate vsury above ten in the hundred . for the same glanvile , who was lord chiefe justice of england , in the daies of henry the second , teacheth , that vsury is committed , when a man having lent anything , that doth consist upon number , weight , or measure , doth take anything over , and above his loane , lib. 10. cap. 3. edvardo rege . 1042. 37. de vsurarijs . vsurarios quoque defendit rex edvardus , ne remaneret aliquis in toto regno suo . et si quis inde convictus esset , quod foenus exigeret , omni substantiâ propriâ careret , & posteà pro exlege haberetur ? hoc autem asserebat ipserex , se audisse in curiâ regis francorum , dum ibidem moraretur , quod vsura radix omnium vitiorum esset so detestable was an vsurer in the eye of the common law , before any thing was provided by statute . 2. as concerning the statute-law now in force ; men ( looking onely upon the practise of usurers , and connivency of magistrates ; not upon the act of parliament it selfe made anno 13. cap. 8. ) very much mistake , when they conceive that vsury hath any approbation thence . for how can it be said to allow it ? 1. sith the title of it , is an act against vsury . 2. and the statute it selfe calls it a sinne , and detestable , and forbidden by the law of god. these are the words : for as much as all vsury being forbidden by the law of god , is sinne , and detestable : what security then hast thou to thy conscience out of this statute , for thy practise of vsury ? nay how doth it permit it ? sith all vsury above ten in the hundred is thereby to be punished with the forfeiture of the triple valew of the principall : nay , any at all , whether it bee after the rate of ten in the hundred , or under , though it were but of one in the hundred , is to bee punished with the forfeiture of the vsury or increase . heare the proviso of that noblest parliament of late . iacob . 21. in their act against vsury . provided , that no words in this law contained , shall be construed , or expounded , to allow the practise of vsury , in point of religion or conscience . 3. even the latest canons , can. 109. ranke vsury amongst notorious crimes . would have usurers presented ; severely punished ; not admitted to the holy communion , till they be reformed . heare our churches doctrine . verily so many as increase themselves by vsury , by extortion , by perjury , by stealth , by deceits , and craft ; they have their goods of the divels gift . hom. for the daies of rogation weeke . p. 2. p. ppp . jjj. but both are gainers , may the usurer say , both the borrower , and the lender . here then is no breach of charity , &c. 1. by the same reason , may a man justifie the officious lie to keepe his friend out of danger . but the truth is , both lying , and vsury , whatsoever good , or gaine come by them , are starke nought , because forbidden in the booke of god. wherein , it is a constant rule . that we may not doe evill , that good may come thereof . suppose a fellow sell an 100. stollen sheepe to some of his customers for 40 lb. here they are both gainers : but yet for all that , there is notorious villany . a minister comes to a covetous patron ; gives him an 100 lb. for a presentation to a living of an 100 lb. per annum . here , they are both gainers : but yet for all that , here is execrable simony . 2. if the borrower gaine by accident , in respect of the event , or any accidentall concurrence ; it is no thankes to the usurer : for his contract neverthelesse is unequall , and unconscionable : because hee covenanteth for certaine gaine , out of the borrowers uncertaine traffique , from that , which hath no fruitfull use in it selfe , but is spent in using , ( i meane money : ) alwaies out of labour and paines , care , and cost , hazard , and perill to the borrower . whether he gaine , or loose , whether he sinke , or swimme ; or whatsoever become of the principall , whether it be lost by fire , or be taken away by theeves , or perish by shipwracke , or miscarry by any other calamity ; he having made an absolute covenant for the restitution of the principall with vsury , is ready by vertue of the same to demand it , as well out of the losse of the borrower , as out of his gaine . now thus , out of the uncertaine negotiation of the borrower to covenant for certaine gaine , is not onely uncharitable , but also unjust , and unequall . exc. but the borrower , will the usurer say , is in a manner sure to gaine . rep. why then ( say i ) will you not adventure with him ? for if the lender will be content to hazard his principall ; so that , he will not onely looke for no gaine , but when the borrower gaineth ; but also will be content to beare part with him in his losse , he shall not deale by vsury , but by partnership . 3. where there is no justice , there can be no charity : but usurious contracts are unjust , therefore uncharitable . an usurious contract including an absolute covenant for gaine , provideth for the lenders certaine gaine , as well out of the borrowers losse , as out of his gaine , which is very unequall , and unconscionable . but see the injustice of vsury punctually and plentifully prooved by m. fenton . pag. 98 , 99 , &c. it is against justice , because there is a certainty of gaine exacted , where no gaine is , or can be certaine . 4. there is a breach , and violating of charity , where an act of charity , liberality and mercy is turned into an act of selfe-love , and covetousnesse and cruelty : but in the exercise of usury , the contract of mutation , which the lord hath ordained , to be an act of charity , and liberality , is turned into an act of selfe-love , and covetousnesse and cruelty , therefore it cannot be denied , but charity is thereby violated , and liberality set to sale . 1. into an act of selfe-love : for whereas by the ordinance of god , and by the law of nature , lending is free , and charitable , intending the good of the borrower , and not of the lender : vsury hath made it illiberall , and uncharitable , intending the lenders profit chiefly , if not onely , and seeking , yea covenanting for the lenders gaine , as well out of the losse of the borrower , as out of his gaine . lending was not ordained to be a contract of negotiation , but an act of charity , and liberality , wherein the lender should not respect his owne gaine , but the borrowers good ; lending therefore upon vsury is made an act of selfe-love , wherein the good of the borrower is sought either not at all , or but in a secondary respect , as it serveth or furthereth the lenders gaine . 2. into an act of covetousnesse : for lending hath these three fountaines : 1. christian charity . when a man lendeth for the lords sake to his needy neighbour , looking for nothing againe . 2. civill love , and humanity , when he lendeth to pleasure his friend , looking for his own againe . 3. covetousnesse , when he looketh for more then his owne . 3. into an act of cruelty . a good man , saith david , is mercifull and lendeth . he then that perverteth this act of bounty and mercy to prey upon the want and necessity of his brother , by covenanting absolutely for gaine by lending where he beares no hazard , is unmercifull . he that increaseth his riches by vsury and interest , gathereth them for him , that will be mercifull to the poore . by which antithesis , it seemes that salomon sets mercy in opposition unto vsury . see d. fent . pag 106. and therefore luther doubted not to call the vsurer a blood-sucker of the people . neither doth usury onely deprave the duty of lending , but quite drie up the fountaine of love , for all free loane . whereupon saith bucer , a man may seeme now adaies , to be very impudent , that shall desire to borrow freely : for he that lendeth freely , doth for the most part make this account of his benefit , that besides the forbearance of his money , wherewith he doth pleasure the borrower ; he doth as much for him besides , as if he gave him the tenth part of the principall , out of his purse . there are two acts of liberality : dono dare , & mutuo dare . to give freely , and to lend freely . and this latter , whereby one man doth supply the necessities of an other , is so necessary , that humane societies cannot stand without it . usury having stept into the roome of free lending , you shall have vsurers , and patrons of usury not ashamed to say , that common-wealths cannot stand without usury . without lending indeed they cannot , but without usury , they both might , and ought . see before more particularly , how usury offendeth , both against private , and publike charity : and is ever hurtfull either to the particular men that doe borrow , or els to the body of the common-wealth , whose common profit is in all contracts especially to bee regarded , pag. 4. 5. charity is kinde , 1 cor. 13. 4. vsury cruell . charity seeketh not her owne , vcr. 5. vsury seeketh an other mans : what conjunction then betweene charity and vsury ? 6. suppose the borrower be sometimes holpen by vsury , yet notwithstanding all vsury is against charity : for the practise of it cannot stand with charity , and our allegiance to god , who hath forbidden it , denounced his judgements against it , made gracious promises to them that will doe the contrary : nor with our charity , and duty to our countrey , unto which usury is in many respects noy some : nor with that love , which wee owe to our owne soules ; for whosoever putteth forth to vsury , or taketh increase , he shall not live , but die the death . nay vsury is ever repugnant to charity , if not as a hurtfull thing to our neighbour , yet as an unjust thing in it selfe . as hath beene prooved . but i hope , saith the usurer , i may take use of one , that is richer , and wealthier then my selfe , &c. 1. if thy friend be rich and wealthy , and have meanes of his owne , to supply his wants , he ought not to borrow . the holy ghost in the borrower presupposeth need . and by lending in such a case to agreedy dealer in the world , that seekes to ingrosse , and forestall commodities , and covetously to compasse great matters , thou approoves thy selfe no good steward of gods blessings ; and may so make thy selfe in some sort accessary to his ambitious , covetous , and irregular humour , and practises ; and maist give him weapons to doe hurt withall . but if thy wealthy friend have some present occasionall need , ( as the richest may have ) then if thou canst spare it , lend in kindnesse , and neighbourhood , to receive like curtesie againe an other time . this in such a case , is consideration enough for a christian , because the heathens desired no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for even sinners , saith christ , lend to sinners to receive the like : the like kindnesse an other time upon the like occasion . humane society cannot stand without lending , and borrowing , saith basil. and wherefore hath god made men sociable creatures , but to helpe one another upon such occasions ? in a word , to those , who have no need to borrow , we need not lend . but if we do lend , we must lend freely : or if we will looke to gaine , by those , which need not our help , we must deale with them , by some honest contract of negotiation . for loane is such a contract , as god hath appointed to be free ; and where it is not free , he hath condemned it with fearefull termes under the name of vsury . in humane societies , saith ch●mnitius , god would not have all things set to sale ; but he requireth that some duties should be free , which are deformed , and depraved , if either they be sold as things saleable , or set to hire as mercinary duties . 2. thou must wrong neither rich nor poore : but out of the uncertaine negotiation of the borrower to covenant for certaine gaine in that manner , as i have said before ; and to compound for profit onely , and to pluck thy neck and shoulder from all perill , and losse-bearing is unjust ; ergo , &c. 3. thou shalt not lend upon vsury to thy brother , saith the law , deut. 23. 19 , now saith iewel , he is thy brother , whether he be poore or rich . see before pag. 3. and he is against you a witnesse of extraordinary validity , because you pretend he is for you . is not the use of money for a time worth money ? and therefore if no more be taken , then the use is worth , there is no iniquity . 1. so money which was ordained to bee the price of all wares , and the measure of all bargaines , is made a ware , contrary to the nature of it . for quod est medium venditionis , non potest esse terminus . kockermans distinction therefore of 1 mensura acqu●rendi : and 2. modus acquirendi , is idle , & petitio principij : a begging of the thing in question . for the question is whether money may be a modus acquirendi . 2. the rule holds in buying and selling , but not in acts of charity ; therein it is no good rule . thou bidst , for the purpose , thy poore neighbours to dinner : this is money worth , for it cost thee money , and saveth them money at home : yet thou wilt not set a price upon it . why ? because it is a worke of charity . thou bidst thy rich neighbour sometimes ; that which he eateth is worth money : yet thou wilt take none , but think foule scorne it should be offered . why ? because it is an act of kindnesse , of neighbour-hood , of friendship . these things may not be bought or sold , the nature of them is to be free . lending is a worke of mercy to the poore , of kindnesse to thy neighbour , and therefore is ever f●ee . it is an unjust thing to sell charity , or friendship , as it is to sell justice : both are naught ; this is bribery , and that is usury . 3. i insinuated before , the reason why money cannot bee lawfully let , as well , as other things : none of those respects are incident unto money for which hire is lawfully required . for 1. things which may be let have a fruitfull use in themselves , which a man may let , and alienate for a time , reserving the property to himselfe : but money , and those other things , which are the subject of usury , are spent in the use , have no fruitfull use , which either may bee severed from the property , or valued apart . 2. the hirer after the enjoyment of the thing hired , restoreth the selfe same particular , being for the most part impaired in the use . the borrower of money restoreth not the same particular impaired in the use , but the full value of the principall , rather with better then the worse . 3. the letter to hire , as he retaines the property : so hee beareth the hazard : but it is contrary in usury . 4. to say nothing of the cost and charge , the letter to hire , is many times at , with those things he letteth : whereas the vsurer is at no cost at all . but may not the usurer as well receive 10 lb. for his 100 lb. in a yeare , as the merchant by imploiment of his 100 lb. perhaps 20 lb. or above , nay i know not how much sometimes . i justifie none iniquity , or exorbitancy in traffique , or any other trade . but for the present instance , there is great difference . in the merchants negotiation there is considerable : 1. necessary cost . 2. industry . 3. hazard . for all which , or any one of them , a proportionable gaine may be allowed . but in vsury none of these are to bee found , and therefore no gaine should accrew thence . doth the vsurer take any paines for the gaine of his money ? nothing lesse . vsury is a gainefull idlenesse , whereby men doe eate of the sweate of other mens browes . for whether they eate , or drinke ; sleepe , or wake ; worke , or play ; be sicke , or whole , &c. their gaine by vsury commeth in alike . is he at any cost for the bringing in of his gaine ? not of a halfe-penny . doth he beare any hazard ? it is no part of his meaning . he requires a covenant of the borrower for the paiment both of the principall , and also of the use , at a certaine time . for performance of which , before he will lend his money , he will have what security he please : by bonds , statutes , pawnes , sureties one way , or other : so that if the principall , or any part thereof be lost , it is lost to the borrower , but it is safe to the usurer , by the very contract of vsury , ratified by other securities . but the use i take , may some of them say , is moderate , and more reasonable , i take not above 8. in the 100. or under , &c. 1. why then i say , thou art like a kind thiefe , who having taken 40 s. from a man by the hie-way , throwes back perhaps some ten groates to beare his charges home . 2. by so doing , thou sin'st lesse indeed then those cruell , and cut-throat cannibals that besides after 10. in the 100. must have a loade of coales or some other gratuity . but for all that , thou art not freed from usurious guilt , and greedinesse . suppose a malefactour at barre should cry out unto the judge ; that whereas his fellow-prisoners , some of them had stolne horses , others broke houses , others rob'd by the hie way , others killed men ; he onely had but stolen a few sheepe : would this acquit him ? nay he would be burned in the hand for a rogue at least . let no man blesse himselfe in the willing practise of lesser sins : any lien in willingly and delightfully will ruine the soule eternally . a pen-knife thrust unto the heart will dispatch a man as well , as all the daggers that stab'd caesar in the senate house . modica sunt , saith one , quae perdunt nos . they be those little ones , that undoe us . a moate in the eye , if it be not got out in time , may grow to a pin and web . a mans conscience may suffer shipwrack as well upon a sand , as upon a rock . a rock is a great one , a sand is a heape of little ones . see my exposition upon the creed , pag. 134. 3. when men make question of moderate usury , whether that be lawfull or not : they might as well make question , saith chemnitius , whether moderate adultery , or moderate lying , or moderate theft is lawfull : for as adultery , as lying , as theft are things in themselves and unlawfull , so is usury . but the borrower , saith the usurer , holds himselfe much beholding unto me , tells mee that i very much releeve his necessity , that i helpe , and pleasure him exceedingly , and that he could not tell what to doe without his money . 1. even so , suppose a poore man lying by the high way , ready to die for hunger , and there comes a baker by ; from whom he intreates a penny loafe : the baker meaning , ( as usurers commonly doē ) to take advantage of the poore mans extremity , seeemeth unwilling to sell him any ; will not the poore man in this extreme necessity , bee most willing to give twelve pence , for that which is not worth two pence ? yes undoubtedly , he would in such a case with all his heart give six pence for a penny loafe , and thanke him too , and tell him perhaps he saves his life by it . but for all this , the cruelty of the baker were much to be condemned , that would prey so unmercifully upon the bleeding misery of his dying brother . semblambly , a poore man in danger to be driven out of home , and harbour as they say , or in some other heavy distresse , would be ready to tell the usurer , that he doth him an high pleasure , that but for his money , he should be undone , &c. yet for all this , the mercies of the usurer in such a case , were but cruelty , as salomon saith somewhere of all the wicked . 2. thou easest and pleasures him indeed with the principall for a time , but thou eatest him up and plaguest with the use . thou art in this point like ioab , who took amasa by the beard to kisse him ; but secretly thrust his sword into the fifr rib , and dispatcht him : thou comforts him for a while with the loane ; but by little and little , cuts his throat with the usurious lucre . there is a worme in latine called teredo , that useth to breed in wood ; which is very soft to touch , yet hath such steely teeth , that it eates into the hard timber : so the usurer is a soft beast , at first to handle , but in continuance of time , his canniball chops devoure both flesh and bone , marrow and life of the borrowers estate . the ivy claspes about the oke , as a lover and a friend , as though it would keepe it warme , and cherish it ; but thereby it growes up , overtops the oke , and sucks out the juice and sap , that it cannot prosper : so just doth the vsurer pleasure the borrower . see before pag. 3. and pag. 1. 3. the kindnesse and good thou doest to the borrower in this case , is like that , which thou shouldest doe to a man in a burning ague , in giving him cold water to drinke : for the present it refreshes him , but after it doubles his paine , and increaseth his danger . whereupon saith saint ambrose , the offering of the money is flattering and pleasant , but the exacting of vsury is most cruell and unmercifull . 4. heare saint chrysostome in his time : ( for the same cunning , and cavilling did also colour vsurers covetousnesse then . ) noli m●hi dicere , quaeso , gaudet , & gratiam habet , quod sibi soenore pecuniam colloces : id enim crudelitate tuâ coactus fecit . doe not tell me , saith he , that he is glad , and gives theethankes , because thou wilt let him have money to use : for he is constrained by thy cruelty to doe so . but what say you to the case of orphans ? what shall become of fatherlesse children , widowes , and distracted men of their wits ? suppose all these , for their maintenance , have a stock of money left them : they being not able to imploy it , how shall they be maintained , but by the use of it ? for if they spend of their stock , what will become of them when their stock is gone ? 1. i might well bee excused from answering this objection , at this time , because our common vsurers , against whom , i now purposely deale , and dispute are not babes and mad men , except it bee spiritually , but many times of great understanding and wisedome in worldly matters . 2. if vsury be sinnefull in it selfe , it is evill in all , though in some more , in some lesse . if it bee forbidden in gods booke , as it is in many places directly and clearely , what circumstances , good meanings , motives , end , or any thing can make it lawfull ? except the royall prerogative of the mighty lord of heaven and earth , who is the lawgiver , and whose holy will is the rule of justice , interpose and declare it selfe otherwise , as in the present point , in the ●ase of strangers for a time . though therefore , the reliefe of the fatherlesse , and widowes be good , yet must it not be done by vsury : for that is to do evill that good may ensue , which is condemned by the holy ghost , romanes 3. 8. 3. the usurer should rather aske what shall become of those orphanes , and widowes which have not stocke ; for whom not withstanding god doth graciously provide , though they use no unlawfull meanes . 4. there were widowes , fatherles , and men distracted amongst the jewes ; in that excellent common-wealth , constituted by god himselfe ; and yet no allowance of vsury unto them . if almighty god in wisedome had thought it meete to have tolerated vsury in these persons , he might as well have mentioned the same , as he doth the toleration of lending to strangers . but it seemes to have beene so farre from gods meaning , that in the very same place a where he maketh a law for the safe-guard of orphanes , and widowes , presently , and b immediately upon it , is annexed the law against vsury . shall these then , who are so well provided for , by a speciall law of god , bee transgressors of the very next law unto it ? 5. widow-hood , and fatherlesnesse , in respect of the former state of having husband and parents , are a state of humiliation , for the outward condition of this life : but by this unhappy trade of vsury , they are made a state of exaltation . for whereas , in the daies of husband and parents , their stocke by honest , and lawfull negotiation , was subject unto manifold perills ; and by perill unto great , and daily losses : the practise of vsury now , doth provide by sufficient bonds against all these , with great increase of gaine : bonds so sufficient , and absolute , that except god dissolve them beyond all expectation , they are strongly secured against any disaster , or danger . so against gods ordinance , and intention , labour to turne a crosse into blessing . 6. the lord hath vouchsafed to orphanes , and widowes a singular priviledge of many very gracious promises peculiarly made unto them : * let them therefore , or their friends for them , depend upon the gracious providence , and promises of god , in the use of lawfull meanes : let them imploy their goods in some honest trade , or negotiation , wherein they have as good cause to expect a blessing from god , as any other ; or let them deale by partnership : or by annuities for their lives ; or purchase lands , or rents for ever ; or let some other honest course be taken , which wise men can easily devise , if they list , and were as hearty for gods glory , as earthly gaine . and let not children bee tainted and maintained with the contagious , and insinuating sinne of usury . exc. well then , saith the worldling , suppose for instance , the stocke bee imployed in partnership , or any other course of traffique , in which the orphanes stand to the hazard of the principall ; i would know in such a case , what would become of the fatherlesse children , if the principall perish ; were they not quite undone ? rep. i answer , who are wee , that wee should exempt orphanes from being subject to gods providence , and ordering . doe not all mens goods in the world depend upon gods disposing and blessing ? doe not all men stand to his providence , and must be subject thereunto ? shall orphanes then onely be exempted , that god shall have nothing to doe with their stocks ; but blesse he , or curse he ; they must be sure to be provided for , to have still so much certaine yearely ; and to have their principall secured ? this ought not to be . especially , sith they are honoured with so many excellent particular promises of gods providence , and singular protection . but some learned men allow it , &c. and so m. s. i come to survay your hold for usury , the weakest of many rotten ones . you have marshal'd together eighteene . 1. suppose all these were on your side , i oppose against them , many moe , very worthy , and learned men in this age , the testimonies of all the learned in former ages both christian and heathen , the censures of councels , the authority of the word of god. see before , page 1 , 2. nay heare your owne man , as you pretend . worthy iewell : but what speake i , saith he , of the ancient fathers of the church , ( having produced many against usury ) there was never sect , nor state , nor degree , nor profession of men , but they have disliked it : philosophers , greekes , latines , lawyers , divines , catholicks , hereticks : all tongues , and nations have ever thought an usurer as dangerous , as a theefe . the very sense of nature proveth it to be so , if the stones could speake , they would say as much . the generall current , and consent of the church for above this fifteene hundred yeares without opposition , hath condemned it : what a weake hold then is your handfull m. s. ? 2. divines pretended for usury deale with it , as the apothecary doth with poyson , working and tempering it with so many cautions , and limitations , that in the end , they make it no vsury at all . see in this point , dow. posit . of usury pag. 53. dow. pag. 273. &c. fent . pag. 62. after they have examined the point , and answered the reasons , as they think , which are usually brought against usury by the schoole ; yet in conclusion put all their limitations together , they agree upon no usury at all , as it shall be defined by and by . single them out one from an another ; there is not any one of them , who dares defend any such ordinary usury , as is amongst us practised with greatest moderation . fent . pag. 144. and therefore in the third place , i say : 3. though some have somewhat declined the beaten way in this point : 1. transported perhaps with some prejudice against the truth , by reason of some weake * arguments they have met with in the point . 2. or because in detestation of usury , some lawfull contracts also have beene condemned by some for usury , which doe but coast upon it : yet where dwelt that divine , that to this day durst ever appeare in print , a patron of usury properly and truly so called , commonly practised at this day in this land , and condemned in the booke of god : which onely i ordinarily preach against , and at this time oppose . and thus define : ( for upon purpose , i deferred the definition to this place , as fittest and most seasonable . ) usury is a gaine above the principall , exacted by covenant , meerely for liew of lending . or thus : usury is gaine upon covenant , for loane . or thus : a lending for gaine by compact . see how this definition distinguisheth vsury from all other contracts : f. pag. 16 , 17. dow. pag. 157. &c. this i say , is vsury truly and properly so called , commonly practised now adaies ; forbidden in the booke of god , questioned by covetousnesse , onely in this last century past : and which i censure in my book , and sermons , and oppose in this discourse . there is , as some call it , 1. a liberall vsury : which is onely a gratuity or free gift , which the borrower finding himselfe much benefited by the lenders curtesie , doth of his owne accord , in testimony of his thankefullnesse freely give to the lender , who neither intended when hee lent , nor expected whiles hee forbore , any gaine , much lesse covenanted for it . but in this case , although the lender receive some allowance , above the principall , yet he committeth not vsury : because neither the contract , which he made , was lending for gaine : neither is the over-plus , which he receiveth againe , either covenanted , or intended , or required for loane : but a gratuity , or thankfull curtesie , which may with good conscience bee given and received from an able and willing giver . there is also , as some call it ; 2. a recompencing usury , which is nothing els , but a just recompence , which the debtour , having through his default beene the effectuall cause of the creditors hinderance , doth owe unto him by the law of nature . understand it thus : a man lendeth for a time freely ; that time being expired , his money is retained longer against his will ; for want whereof . hee is damnified . if the lender receive an over-plus in this case above the principall , answerable to the dammage , which hee hath suffered ; this is no vsury , but due and just satisfaction . no usury , because increase is not taken for the loane . forloane is a voluntary act : whereas this money was not willingly lent , but retained by force after the time , it was due . if the lender had beene damnified , by the forbearance of his money , during that time , which hee lent it , he could in strict justice have exacted no satisfaction , because it was his owne voluntary act : volenti non fit injuria . but the time being come out ; to receive over-plus for his losse sustained , is no usury ; but a just recompence , which is properly termed interest : which may grow due , say divines two waies : 1. ex damno emergente , by losse arising : for example ; i lend thee an 100 lb. which thou undertakest to repay at the end of sixe moneths : which time being expired , and thou either through negligence , or unfaithfullnesse , failing of thy promise , i incurre a losse ; as the forfeiture of a bond , bargaine , or lease , &c. or by taking up money upon vsury , to prevent that losse &c. 2. ex lucro cessante , by gaine ceasing . as when by missing my money at the day , till which i lent it ; i am hindred , of buying at the best hand , provision for my house , wares for my trade , stocke for my grounds , or some other certaine or very likely gaine . ( where by the way we may see why it is called interest : because one may say intersuit meâ habuisse : it behoved me , it stood me upon to have had it : and now by your default i sustaine this losse , i am thus hindred ) now in these two cases , i may lawfully provide for mine indemnity , by exacting an equall recompence at thine hands : and thou art bound in conscience to make good this losse , or hinderance , which through thy default i sustaine . but herein observe such cautions and conditions as these . 1. that interest is to be rated , and proportioned not according to the gaine or benefit which the borrower hath reaped , by the imploiment of the money ; but according to the hinderance , or losse , which the creditor sustaineth through the borrowers default . 2. that interest is not to be required , nisi post moram : but onely after delay , and default committed by the borrower : for untill then , the borrower , ( unlesse he were such an one as could compell the creditor to lend ) is not the effectuall cause of the creditors losse . 3. neither is it ever to be required after delay ; but onely then , when the creditor hath indeed sustained losse , or hinderance , by the borrowers delay . 4. that the creditor doe not voluntarily incurre any losse , meaning to lay the burthen thereof on the borrower , but do his true endeavour to avoid it . 5. that he put difference betweene him that breakes day , through negligence and unfaithfullnesse : and him , that breakes day through want and necessity , which he did not foresee : and let him remember ; that where is no fault there ought to be no punishment . 6. that the estimation of the interest , be not referred to the creditors owne arbitrement ( for it is not fit , that every creditor should be his owne 〈◊〉 ) but committed to the judgement of some other honest and discreet men . such conditions as these , attended , and observed , it is lawfull for the creditor , in the forenamed cases , to require an over-plus besides his principall : which over-plus notwithstanding , is not vsury . for there is great difference betwixt them : 1. in vsury the lender intendeth , and seeketh gaine : by interest , he onely provideth for his indemnity : or thus : the usurer seeketh by lending to bee a gainer : but the receiver of interest truly so called , seeketh onely to be no looser . 2. vsury is intended , or perhaps covenanted for , in the very contract : interest is not intended at the first , but happeneth after delay . 3. vsury is a gaine , which from the time of the contract , untill the time of paiment , accrueth to the lender : interest is a recompence of the losse , which after the day appointed for the paiment , the creditor sustaineth through the borrowers default . 4. vsury is against equity , conscience , and reason : interest standeth with them all . when as therefore men pretend the honest name of interest to their gainefull vsury , it is pernicious sophistry , saith melancton . exc. but 1 may not i , may some vsurer say , expect consideration for the gaine which i might have raised from the imploiment of my money , all that time , which i lent it ; as well as 〈◊〉 recompence post moram as they say after delay , &c. 2 i might have imployed it my selfe , and perhaps have beene a good gainer : 3. and therefore i have forborne it to my hinderance , and by consequent deserve recompence even for the time of lending before delay . rep. i answer in order to the three branches of this exception : to the first : by no meanes . for by the ordinance of god , and law of nature , lending is free and charitable , intending the good of the borrower and not of the lender : and therefore ought not at all to become saleable and mercenary . an act of charity should not be bought and sold. see before in divers pages : and luke 6. 34 , 35. where lending is commanded , without providing for indemnity , in receiving the principall , if so their brothers need truely require : much more without requiring an overplus above the principall : which christ saith in the same place even sinners would doe . now therefore , if there could no other reason be given , why men should lend freely , and not for gaine , yet this alone were sufficient , because god would have us lend freely , and not for gaine . it ought to have beene argument sufficient to our first parents , to restraine them from the forbidden fruit ; that god had forbidden it ; though they had had other reasons to induce them to eare thereof . and as in that case , so in this , it is sinne , and folly , to enter into disputation against the word of god , according unto which , we shall be judged in the last day . the will of god , is the rule of justice , and whatsoever he willeth , it is therefore good , and just , because he willeth it ; and consequently simple , and absolute obedience must be performed thereunto , whatsoever arguments , impediments , or inconveniences can be pretended to the contrary . secondly , thou mightest , saiest thou , have imployed it thy selfe . but how ? by negotiation and traffique ? that 's not likely . usurers love not to be adventurers ; there is too much hazard in traffique . but suppose thou haddest , it may be thou shouldest have beene a looser : and therefore , set thy feare of losse by adventuring , which thou escapest by not hazarding the principall , against thy hope of gaine , which thou looked to receive , if thou haddest adventured : and let thy possible game , which thou hast missed , bee recompenced with the possible losse , which thou hast escaped . and know this , that the hinderance of uncertaine gaine is not to be allowed after delay , much lesse before : neither can uncertaine hopes be sold with a good conscience for certaine gaine , especially to those that doe not buy them . thirdly , but thou forbearest thy money to thy hinderance . lay aside usurious pretences . canst thou not indeed without thine hinderance forbeare thy money ? consider then the state of him that is to borrow . 1. is he a prodigall , or riotous person ? feed not his sensuall humour and vanity . 2. is he a covetous dealer in the world , that seekes to compasse great matters ; and to be an engrosser , or forestaller of commodities to the prejudice of the common-wealth ? make not thy selfe accessary to his covetous practises : to such , thou oughtest not to lend . 3. hath the party no great need to borrow ? to such , thou needest not lend : or if thou doest ; thine , hinderance , if thou sustainest any , is meerely voluntary , and of such an hinderance , thou canst require no recompence of him , who hath not beene the effectuall cause thereof . 4. is the party an honest man , and hath need to borrow ? then if the lord hath enabled thee to lend , thou art bound to lend , though thou shalt sustaine some hinderance : yea sometimes , though thou shouldest hazard the principall , thou must willingly yeeld unto both , as imposed of the lord : neither must thou seeke gaine out of his need , but lend freely for the lords sake , who requireth this duty at thy hand . see deut. 15. 8. psalme 112. 5. matth. 5. 42. luke 6. 35. but before i passe out of this point , let mee acquaint you with an hypocriticall tricke of some cunning usurers . who if they heare a man preach , or argue against vsury ; and feele themselves toucht : they presently labour to dawbe and divert , by asking , whether hee meane all vsury : and they hope all vsury in generall is not to be dislikt , &c. is there not some usury allowed by some divines , as liberall usury , recompencing usury , &c. whereas they cannot but know in their owne consciences , except they wilfully blind themselves , that this is nothing to the purpose ; that they meddle not these waies , that hence , they get no patronage , or defence at all for their wretched trade , and practise of vsury truely so called ; poysoned by the covenant for certaine gaine , where it is uncertaine , whether the borrower shall gaine at all or loose . which differs formaliter as they say , from these now mentioned . for they are onely called so improperly , and equivocally , as we speake in the schooles : * as a dead man is called a man. i say the 〈◊〉 , ( which is not to bee found in liberall , or recompencing usury ) empoisoneth . for it is said , exod. 22. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non imponet is super cum vsuram , you shall not impose , or lay upon him usury . and workes of mercy , bounty , or favour , as giving , and lending ; are in their owne natures not any waies capable of bargaine , and sale . see before many reasons to this purpose scattered here and there , as occasion was offered . but lest any mistake , and deceive themselves , and others : consider the latitude , which divines give to this terme of covenant in the definition of usury truely so called . it may bee either 1. reall , by pawne laid in both for principall , and vse . 2. or literall , by writing without pawne , as by bill , booke , or bond. 3. or personall , without writing , in taking an other man for surety besides the borrower . 4. or verball , either by promise without surety before witnesse , or by secret stipulation , betweene themselves without witnesse . 5. or silent , without word , witnesse , writing , or pawne . and this silence : either 1 of one party , thus : an usurer saith : i will lend you thus much money ; but so much use you shall pay mee : the borrower takes it in silence : this silence is a promise ; and that promise a covenant . 2 nay where there is silence on both sides , there may bee an vsurious covenant . a common borrower comes to a common vsurer , to take up an hundred pound for three moneths : there is neither bill , bond , promise , nor demand for any use : onely this : the borrower knowes , how that vsurer never lendeth ▪ his money but for 10. in the 100. likewise the usurer knowes , how that borrower never taketh up , but upon use . the very act of borrowing , and lending in these two parties , by common intendment , is a covenant for vsury : and every covenant whatsoever , whether it bee silent , or expresse ; whether it bee bare , and naked in promise ; or invested by further security , if it bee a covenant for loane , it is vsury . i know in this point of vsury , the wit of man , which will worke like a moale , to get into the earth , is set on foote by covetousnesse to spin out many fine and suttle threds , and to put forth many curious , and intricate cases , which may seeme at first proposition , to promise nothing but faire dealing and conscionable contract , and so upon the suddaine puzel and perplexe a good divine , not so experienced in worldly dealings , ( for it is an easie matter to cast a stone into a poole , which seven wise men will hardly get out . ) but such spiders webs , upon exacter search , proving envenomed with some ufurious bane , are so farre from disingaging , that they ensnare their covetous , consciences in more deepe , and damnable hypocrisie . some instances in cunning contracts palliated with honest pretences , but upon true search , and due inquisition poysoned with usurious cruelty . i. a man having no charge to leave behind him , or little care of them , lends out an hundred pound upon condition to receive a 110 lb. at yeares end , if he be then living ; but if he die , his executors shall receive but fourescore . this cunning case is corrupted with vsury , say good divines : 1. because the gaine is certaine , in respect of the lender , and that for the loane onely . 2. because there is no respect had , whether the borrowers gaine bee lawfull , or not : nay , whether hee gaine any thing at all , or no. 3. because the lender doth not adventure the principall . 4. because hee doth not rely upon gods providence , for disposing and ordering of his goods : but will bee sure of gaine , if hee live ; howsoever it goes with the borrower . in a word , his case standeth thus : hee hopes to live many yeares ; and when hee dies , hee is sure to die but once : then shall his executors pay twenty in the hundred , of such summes onely , as then shall be abroad at use . under colour of this adventure , hee lends his money , and lives upon the 〈◊〉 while hee liveth . and so takes a course , by this covenant , to bee an vsurer , if he live . no condition shall barre him from it , but onely death . then of necessity , he must die an usurer by vertue of the same covenant . and doth any such brainelesse worldling thinke , that his executors , after his death can redeeme his soule from that sinne , wherein he died , by paying so much in the hundred , of his wealth , which then shall be none of his ? what suttle snares are twisted by greedy wits , to strangle their owne foules , more unobservedly ? for in this case usury is masked under the habit of hazard , and adventure . or let the same case bee put in respect of a mans childe : besides proportionable iniquity , as in the precedent . it were seven to one , the childe should bee living at the yeares end . and where the adventure i● not sensible and proportionable , it is but a mockery . ii. a man ashamed of open , and visible vsury , doth sometimes practise it mystically , under the colour of selling , thus : when the seller exacteth an over-plus , more then the just value of the ware , onely for the time of forbearance , which himselfe granteth to the buyer . by just value ] i meane an equality betweene the wa●e , and the price , according to the common estimation , at the time of the sale . which equality notwithstanding hath his latitude : neither must wee thinke presently , that price to bee unjust , which is but a little under , or over the precise arithmeticall equality . and therefore , the seller who granteth time , so long , as he keepeth himselfe within the latitude or compasse , of an ordinary , and equall price , may not be thought guilty of vsury . and sometimes it may so fall out , ( but in such cases let men take heed , lest the deceitfullnesse of their owne hearts ensuare them ) that the buyer will not bee brought to give the equall price , unlesse hee have time for paiment : in which case , though the buyer may perhaps thinke , that he payeth the dearer for the forbearance , yet there is no vsury ; because the seller doth not sell the dearer for time . onely for the time of forbearance ] i speake so , because there may bee some other reasons , why the seller granting time , may sell the dearer : 1. when he knowes , that , the value of the thing , will bee more at the day of paiment , then at the day of sale ; he may sell it for so much more , as in all likelihood , it will be clearely more worth ; his charges , and hazard , ( if there shall be any ) and the impairing , or diminishing of the thing , ( if it bee subject thereunto ) for the meane time being deducted . 2. if the thing which hee selleth , hath a fruitfull use , and yet notwithstanding , that use shall bee in all likely-hood of no lesse price at the day of paiment , then it was , at the day of the sale , hee may take so much the more , as the fruitfull use of the thing , is in the meane time clearely worth , the estimation of the hazard , and charge , being deducted . for the time , which himselfe granteth to the buyer ] i add this ; because if the buyer detaining the price longer , then the appointed time , shall bee an effectuall cause of losse , or hinderance , to the seller , hee is to allow him interest , properly so called : and the seller may with good conscience exact it of him , especially , if not through want , but through negligence , and unfaithfullnesse , hee useth delay . but when a man selleth his ware , for more then the just price , onely because hee giveth time to the buyer , hee doth indeed sell time , which is not his to sell : and so under the contract of selling , hee committeth vsury : for when the seller is content to grant time to the buyer for the paiment of the price agreed upon , it is all one , as if he lent that money , for such a time : for the voluntary forbearing of money due to him for his ware , is all one with loane : and upon such forbearing the buyer becomes a debtor , and the seller a creditor . for example : thou sellest 〈◊〉 for 11. pounds to bee paid at the end of sixe moneths , which thou wouldest have sold for 10 lb. in present money . this men may call what they will , but it is vsury , after the rate of twenty in the hundred . some divines more briefly thus : to sell wares for time , and in respect of time , to fell dearer , may bee free from vsury . 1. either in respect of the rising of the commodity so sold ; if by the ordinary course of seasons , it will bee worth more , at the day of paiment of the money , then it was , at the time of sale , and delivery . 2. or in case , a man can neither vent his commodity for present money , nor keepe it longer without corruption , or detriment to the ware ; nor forbeare the money , without sensible prejudice to himselfe . these may seeme valuable considerations , without compasse of this teane . but admit a man will sell dearer of purpose , for the forbearance ; and forbeare of purpose , onely , that hee may sell dearer ; without pregnant likely-hood of the market rising , at the time of paiment , or of damnifying himselfe by keeping his ware , or such like valuable considerations ; that is vsury . for it is all one , as if he lent so much money for lucre upon covenant . iii. sometimes vsury masketh under the colour of buying , thus : a 〈◊〉 〈◊〉 unto an other 100 lb. the principall to 〈◊〉 〈◊〉 by 10 lb. a yeare in ten yeares ; and ten pound a yeare over-plus , for the use of that money : this were extreame vsury within the statute . if therefore purposely to avoide the statute , hee should agree with the borrower , to alter the nature of the contract , thus : with the same 100 lb. he will purchase an annuity of 20 lb. foe ten yeares of the same partie : this is * bargaine and sale , yet is it the very same thing , in truth ; differing onely in the parchment , and manner of covenanting ; subject to the same iniquity , and inequality ; poysoned with their joynt purpose of avoiding the penalty of usury , by other conveiances . for if their purpose could by any precedent communication of borrowing or other pregnant circumstances be discovered , the same statute would condemne them of vsury . but yet , if simply , without any pretence , such annuity of rent bee bought , and sold , wee cannot condemne it for vsury . howbeit , if it be an unreasonable bargaine , or bee injurious unto any by circumstances , it may bee a breach of justice , and charity in an other kinde . see ● . pag. 120. down . 173. i will give you a taste of the truth of my two latter answers to the last objection , in some of the worthiest of your supposed writers of usury . 1. concerning your first author , t. c. his manuscript is punctually and exactly answered by an orthodoxe learned divine , who was ten * yeares professour of the hebrew tongue in cambridge , d. pie ; in his booke called , vsuries spright conjured : published 1604. to which , for any thing i could ever heard , not any vsurer , ecclesiastique or laick , or any of their proctors , brokers , or dependants any way , have replied any one word . and therefore that answer stands authenticall , and impregnable , untill some man say something against it . 2. concerning bishop iewell ; i wonder at their foreheads , who offer to ranke him amongst the patrons of vsury . j never read in papist or other a more grosse and unconscionable falsification . for iewell , reade him upon 1 thess. 4. 6. you have him here , or ought to have him in your churches : is as resolute , plentifull , and mighty against usury , as ever any i read in my life . he is so punctuall , and precise ; so universall and absolute against it ; that heare his owne words , ibid. pag. 84. in the point of letting out the money of widowes , orphans and men distracted . he that taketh money to usury , saith he , whether he gaine , or lose , or whatsoever happen unto him , he must answer the whole stock he borrowed . and this is it that undoeth so many , and maketh them bankrupts . but this happeneth not in this case ▪ he that occupieth the orphanes money or stocke , is changed onely to use it as his owne , and no otherwise . if it perish or decay , or miscarry without his fault , hee is not bound to answer it . therefore as i said it is no usury . in the sect. next before , thus : this is not vsury ( saith he ) why ? because hee that taketh the stocke of the orphan , or of the mad man or of the diseased merchant i● not bound to answer all adventures , and casualties that happen . as , if to like use i take a stocke in cattell , and they die without my default : or a stocke in money , or wares , and the wares be burnt by fire , or the money stollen without my default , i am not bound to answer the principall : therefore it is no usury . here now m. s. come you in with your owne wofull glosse : and will needs make m. iewell , ( for so you call him here ) the most noble , resolute , powerfull confuter and confounder of vsury , that ever j read , to bee on your side . if a man bee not bound , say you , to answer it , ( as m. iewell saith ) i pray you in what case shall the poore orphane , mad man , or sicke merchant be in , if their stocke bee gone ? it had beene better for them , to have had their stocke lying still in their hands , and to have lived of it , then when it is gone to starve for hunger . these are your owne words m. s. iewell makes no such quere ; therefore iewell is of none of yours ; whom notwithstanding you put in your catalogue , by such a trick of falsification as i never read . but what shall become of the orphans , &c. say you if their stocke be gone ? and what shall become of those , say j , that have no stocke at all ? whom notwithstanding god graciously provides for , though they use no usurious , or injurious waies of getting . who are we that we should exempt orphans or any from being subject to gods providence , and ordering ? let this bee the pestilent property of usurers , to sow , as saint chrysostome said , without land , plow , or raine ; upon the matter not to trust gods providence : see fent . pag. 95. and further about orphans ; see before pag. 48. &c. 3. as concerning perkins . his third condition vol. 1. pag. 63. upon the eight commandement : which is this : hee must sometimes be so farre from taking gaine , that hee must not require the principall , if his debtor be by inevitable and just casualties brought behind , &c. in the place quoted by you in his exposition of christs sermon in the mount : hee onely approoves liberall and recompencing vsury , which i handled before ; not usury truly and properly so called , commonly practised in this kingdome , and that which j ever preach against and here oppose . 4. willet is an other in the catalogue . heare his owne words cutting the heart of usurers , and vsury properly so called , commonly practised amongst us . this consideration , saith he , given for the loane of money must not be ex pacto : it must not be agreed upon by any certaine compact , and covenant : as the words here are lo cesimun : non imponet is : you shall not impose , or lay upon him vsury . as it is not lawfull to covenant with a man certainely to pay so much : hee may loose by using this money ; he may be in hazard also of the principall : for the lender then to receive a certaine gaine , where the borrower is a certaine looser , were not iust : such indifferency must bee used , as that the lender bee contented ; as to bee made partaker of the gaine that commeth by his money , so also proportionably to beare part of the losse . upon exod. 22. pag. 52. 5. iunius is an other in the muster . but hee also so tempers vsurious poyson with cautions , and conditions as hee calls them ; that he breakes the neck of the common vsury practised amongst us . the first is in respect of the manner ( the transcriber saith measure , falsely , if not cunningly ) ▪ and what is that ? that the creditor doe not impose it unhonestly : but the debtor honestly offer it . in his third caution he hath this passage : if no profit bee reaped by the debtor , let the creditor take heed lest hee cruelly covet and feeke after his owne commodity , from the unprofitable labour and losse of the debtor . 6. zanchius is also urged . but heare him also so farre from approoving our common usury , that hee utterly confounds in these words : imo hoc aio esse debes o creditor , ut si debitor non solum non fecit lucrum , sed etiam accepit damnum , tu quoque damni aliquid cum illo patiaris : hoc enim postulat aequitas & charitas . jn 4. ad eph. pag. 446. nay thou oughtest saith he , o creditor to bee of this resolution ; that if the debtor , not onely make no gaine ; but also hath received losse , thou also must suffer with him some part of the losse . for this equity and charity require . 7. your virell allowes that gaine for lending , which is taken according to order of law. but our lawes , as appeares clearely before , pag. 32 , 33 , &c. take no order to take any vsury ; nay our common law abominates it ; our statute law calls it a detestable sinne and forbidden by the law of god ; therefore we of this land must take no usury . 8. that polanus doth not approove , but condemne usury properly and truly so called , commonly practised in this kingdome , seemes manifest , by divers passages : he makes three kindes of it : 1. gainefull . 2. recompensing . 3. punishing . the first , which is the same with our common vsury , practised in this kingdome , hee thus defines : a gainefull vsury is theft , which is committed , when any receives gaine , onely in liew of lending , having received no dammage , by any fault of the borrower . under this kinde he compriseth all b kinde of usury , which either oppresseth the poore ; or makes men poore . how vsury bites , and makes men poore ; see before , page 10. &c. his reasons for which hee damnes this vsury are many : the sixt declares his meaning against that usury which we pursue with just indignation , and is commonly and cursedly practised almost now every where . it runs thus : this gainefull vsury is wicked ; sith by it , the vsurer seekes gaine out of that thing , the losse , or hazard whereof belongeth not unto him ; but to the debror . it is an unjust thing to gape for gaine , out of an other mans losse . mutuatio debet esse gratuita : i.e. absque alicujus lucri exactione , & captatione , aut doni acceptatione . ibid. pag. 4473. borrowing ought to bee free , without exaction , and captation of gaine , or receiving of gaine . it seemes by such passages as these ; that polanus was no patron of usury properly so called . at the close , let me speake unto you ; as saint austin did sometimes unto his hearers : haec fratres charissimi , si vobis ego non dixero rationem pro animabus vestris in die judicij redditurus ero . quicunque autem magis mihi irasti , quam se emendare voluerit , non habet unde per ignorantiam se possit ante tribunal aeterni judicis excusare , ut dicat se non fuisse admonitum , nec a malis prohibitum , nec ad ea , quae sunt deo placita castigatione , & admonitione frequentissimâ provocatum . sed credimus de domini misericordia , quod ita negligentibus quibusque inspirare dignabitur , ut sibi magis , vel peccatis suis , quam medicamentis sacerdotatibus irascantur . et quomodo aegrotantes a carna libus med cis requirunt sanitatem corporum , sic a spiritalibus medicamenta desiderent animarum . august . de tempore serm. 243. beloved brethren , if i admonish you not of these things , i must give an account for your soules at the day of judgement . but whosoever will rather bee angry with mee , then amend himselfe , hath no excuse for his ignorance before the tribunall of the eternall judge : as that hee was not prohibited from evill , or provoked to good . but our trust is in the mercy of god , that by his holy inspirations hee will so worke upon all negligent hearers , that they will bee angry rather with themselves and their sinnes , then with the wholesome medicines of the priest : and as sicke people desire health of body from their carnall physitions , so they will earnestly desire the health of their soules from those that are spirituall . finis . perlegi tractatum hunc de vsurâ , in quo nihil reperio quò minùs cum utilitate imprimatur tho : wykes r. p. episc. lond. cap. domest . notes, typically marginal, from the original text notes for div a16337-e150 cant. 8. 6. acts 19. 24. instructions for comforting afflicted consciences . pag. 108. &c. usque pag 130. de vita anselmi lib. 2. in oper ans. sozem. hist. lib. 3. notes for div a16337-e600 * of whom beza somewhere professeth , that the sun never beheld a more divine meeting since the apostles times . * see the same also in corrupter times . wet . book pag. 61. * 〈◊〉 pag. 7● . ob. 1. answ. 1. see fenton pag. 45. chrys. hom. 12. ope. imper . * hence that of iunius . nos itaque damnandam esse , & intolerandā omnem usuram non possumus adfirmare , sed eam solùm quae pauperes , egentes opprimit , aut pauperes facit . appen . ad expl. levit. pag. 115. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basil , hom adu . usur . ob. 2. answ. 1. ezek. 18. 13. ob. 3. answ. 1. mat. 19. * lib de tobia . cap. 15. * lib. 6. in ezek. 18. lib de 〈◊〉 obia . cap. 15. ob. 1. answ. 1. hottom . de usur . 85. arist. eth. 1. 1. ob. 2. answ. 1. ob. 3. answ. 1. * how money is unlawfull . see fent . pag. 93 , 94. because it may be subject to cavill . ibid. pag. 65. commodatorius non tenetur de casu fortuito , nisi se adstrinxerit . cod. lib. 4. tit. 23. leg. 1. see dow. how usury differs from the lawfull contract of location . pag. 158. ob. 4. answ. 1. * p. 2. loc. com. pag. 462. hoc argumento posset tota scriptura everti . mundus enim non vult in viâ manda t●rum dei ambulare . num igitur ducendū est , non esse peceata , quae in scriptura manifestè damnantur ? rom. 2. 5. luke ● . 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pro. 15. 16. 1 tim. 6. 9. ob. 5. answ. 1. accusatio enim potius , quam executati● , vbi mand●ti est a perta transgressio aug de civit , lib. 14. 14. leges boni regis edvardi ▪ qui regnare coepit anno salutis 1042. pro exlege for an outlavv , and so deprived of the kings protection , and of his lavves . ob. 6. answ. 1. rom. 3. 8. it is unjust to exact any money , where there is no cōmutation : but the usurer the principall being safe doth exact vsury , not for any thing els , but for the duty of lending only . ergo , it is unjust to exact usury . psal 37. 26. & 112. 5. in decalog . append. in psal. 15. o●b . 7. answ. 1. deut. 15. 7 , 8 , 9 luke 6. 34. loc. com. de pauper . cap. 2. object . 8. answ. object . 9. answ. see f pag 95. object . 10. answ. 1. vsura est peccatum non solùm in se , sed etiam secundum se , & ideo ex nullâ circumstantiâ benè potest fieri . schoolemen . object . 11. answ. oblatio quidem blanda , sed immanis exactio . de tobia cap. 12. object . 12. answ. 1. deut. 23. 19. a exod. 22. 22 , 23 , 24. b ver. 25. * exod. 22. 22. & 23. 24. deut. 10. 18. chap 14. 29. chap. 18. 11. 14. chap. 24. 17. 20. psal. 94. 6. psal. 146. 9. esa. 1. 17. 23. chap. 10. 2. jer. 5. 28. chap. 7. 6. chap 22. 2. zach 7. 10. mal. 3. 5. 2 king 4. mat. 23. 14. jam. 1. 27. object . answ. 1. iewell upon 1 thess 3. 6. pag. 80. * as that taken from barrennesse of money 3 and the unnaturall brood of usury , &c. see fen. pag. 64 , 65. usura est lucrum ex mutuo pactum . si debitor usu alieni aeris multum lucratus est , vel magnum aliquod damnum evasit , certè ex gratitudinis officio , & mutuo respectu charitatis obligatur ad antidora . rectè enim dititur in officijs charitatis , primo loco illis tenemur obnoxij , a quibus nos beneficium accepisse agnoscimus . nec peccat creditor accipiendo , quia differunt officia charitatis , & usura . sed sic levissima occasione quaeritur praetextus usurae . si enim vel pactum , vel intentio precedit , quòd alias non erat mutuaturus , nisi ultra sortem gratitudinis loco aliquid accipere● , revera est usura , quocunque nomine appelletur . chemnit . loc. com. de paup . pag. 458. lib. de definit . appellat . wee are not bound to lend to any but to such as be in want : and to such , if we be able , we must lend freely . * if a man should set out the excellency of a man , discoursing of the admirable faculties of the soule , the goodly structure of his body , &c. were not hee ridiculous that should step out and say : but i hope he meanes not all this of man in generall . for a dead man hath no such thing , &c so , &c. the venome and poyson of the unconscionable covenant and by consequent that life of iniquity is not found in liberall , or recompencing usury . see for this purpose , claytons case adjudged to be usury . l. cooke p. 5. of reports . * though it be bargaine , & sale : yet upon the matter , the very same , under an other forme of covenant : the very intention maketh it usury . * see his book against usury . pag. 46. nempe si creditor saenus non imperat turpiter , sed debitor bonestè offert . sin autem utilitas ad ipsum nulla redierit , ut caveat creditor , ne ex lalabore inutili debitoris sui , aut etiam damnoso suam ipsius utilitatem inhumanè captet . appen . ad expl levitici . pag. 115. a usura lucratoria , est surtū quod committitur , cum quis lucrum accipit solius mutuation is causâ , nullo dāno accepto culpâ ejus , qui mutuò sumpsit . pol. syntag. tom. 2. cap 63. pag. 4476. b hujus species est usura usurarum , &c. item omnis usura , quae pauperes opprimit , aut pauperes facit . ibid. quia est ini . qua , quum per eam usur arius quaerat lucrum ex eâre , cujus damnum , aut periculum ad eum non spectat , sed ad debiterē . injustum est exalterius damno lucrum captare ibid pag. 4477. certaine devout prayers of mr. bolton upon solemne occasions. published by e. b. by m. boltons owne coppy bolton, robert, 1572-1631. 1638 approx. 148 kb of xml-encoded text transcribed from 155 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a16315 stc 3226 estc s119263 99854470 99854470 19893 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16315) transcribed from: (early english books online ; image set 19893) images scanned from microfilm: (early english books, 1475-1640 ; 1195:14) certaine devout prayers of mr. bolton upon solemne occasions. published by e. b. by m. boltons owne coppy bolton, robert, 1572-1631. gouge, william, 1578-1653. bagshaw, edward, d. 1662. [22], 287, [1] p. printed by george miller dwelling in black-fryers, london : 1638. e.b. = e. bagshaw. "epistle to the reader" signed: w. gouge. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and 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illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer-books -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion certaine devout prayers of mr. bolton upon solemne occasions . published by e.b. by m. boltons owne coppy . london , printed by george miller dwelling in black-fryers . 1638. to the reader . among treatises fit to be published and read , treatises of devotion are most fit : as being freest from offence , and fullest of divine matter . if comparison may bee made betwixt parts of sacred scripture , the psalmes of david have an excellency in that they consist of matters of devotion . answerable to the stile of his name , is the stile of his book . the stile of his name was , a man after gods owne heart . for such was his piety and sincerity as god was well pleased therewith , and tooke much delight therein . the rather because his devotion towards god incited him to doe what god required to be done . so the booke of psalmes , may well carry this stile , a booke after gods owne heart , in that nothing is more acceptable unto god , nothing wherein hee takes more delight then devotion . and no booke of sacred scripture fuller of devotion then that booke . most of the psalmes wholy consist of prayers or praises : very few , if any at all , wherein there are not some divine raptures , and such heavenly ejaculations , as manifest an heart full of devotion . for devotion is a pious and humble affection to god-wards . humble through conscience of a mans owne infirmity . pious through a due consideration of the divine clemency . such devotion is never more fully and to the life manifested then in prayers and praises . for in these divine duties , if rightly performed , the soule presents it selfe before god , and that in a speciall manner , being after a sort even rapt out of the body . then , if ever , doth the soule , so farre as it is capable , with an holy admiration apprehend the divine majesty , purity , justice , wisdome , power , yea mercy , goodnesse , and other excellencies wherwith god is decked . then , if ever is the soule brought throughly to discerne its owne infirmity , impurity , basenesse , vilenesse and cursednesse . for contraries paralleld , or laid together doe most lively set forth each other in their owne proper colours . he that liveth in a darke dungeon , will be enamoured with the bright shining of the sun , when hee can have liberty to see it . and hee that hath long lived under bright sun-shine , more thorowly discernes the horrour and dammage of darknesse . now god and man are in many respects directly opposite each to other : this opposition is best discerned in our most serious contemplations of gods excellencies and due consideration of our owne manifold infirmities , which is most to purpose done in acts and exercises of devotion . in this respect this present treatise is worthy of all acceptation , even for the subject matter whereof it consisteth , which is divine devotition . herein you shall observe god most highly advanced ; and man most lowly dejected . god advanced above the highest heavens ; man dejected below the lowest parts of the earth . god magnified in his mercies , and justified in his judgements ; man judged and condemned according to his just deserts . if the author of a worke add any thing to the worth of a worke , the author of this worke must needs add much to the worth of it . for he was a man of a profound judgement , and a zealous spirit : which endowments are most fit for matters of devotion . devotion must have fire in it , in which respect a zealous spirit is very requisite . devotion hath an especiall reference to god , in which respect solid judgement is also requisite . as all the true genuine workes of this author give evidence of his more then ordinary spirit , so this modell especially . by it you may perceive what kinde of fire fired the sacrifices which hee offered up to god. wee reade in the law ( levit. 9. 24. ) that there came a fire out from the lord , and consumed upon the altar the burnt offering . that fire which once came from the lord being continually preserved , all things which required fier in the tabernacle were to bee fired therewith , as all manner of sacrifice , and incense . such a fire , a celestiall , a divine fire , which must needs come from the lord , set on fire the spirituall sacrifices , and sacred incense which this priest of the lord , the author of this treatise , offered up to his god. we ought therefore to give the more earnest heed heereunto : and to helpe our owne devotion , and to quicken and enflame our own spirits thereby . without all question the modells of some eminent persons devotion , may be a singular helpe to others devotion . every one that hath this divine fier of devotion in his soule , cannot alwaies readily bring fit fuell to make it flame forth . but when fuell is brought by others , it will soone take , and quickly flame out . neither is this ( as some too weakly , though very violently cavill ) to stint the spirit of supplication . for the worke of the spirit consists not so much in the words and phrases whereby the matter of devotion is expressed , as in the intention of the heart , and in the intirenesse and earnestnesse of the affection , wherin the very forme , soule and life of true devotion consisteth . otherwise , the spirit of all gods people in all publicke liturgies , and formes of prayer would be stinted : yea by this reason the spirit of every one that joyneth with another in prayer ( except his spirit onely who conceiveth and uttereth the prayer ) would be stinted . and if so , then away with publick assemblies for prayer : away with family meetings to call upon god : away with all meetings of two or three together in christs name , notwithstanding christs promise of being in the midst of them ( mat. 18. 20. ) but rather away with such proud and preposterous conceits , which cleane crosse the tenour of sacred scripture , and commendable custome of gods church in all ages . sacred scripture records sundry prayers conceived and uttered by one , but assented to by sundry others , wherby they became also the prayers of those others . the 102. psalme beares this title , a prayer for the afflicted when he is overwhelmed and powreth out his complaint before the lord . this title apparently sheweth that the prophet who first penned this psalme , did it in the persons and for the use of any poore distressed servant of god. so as we thereby are taught what to pray when our sins lie heavy upon us , or when we are in any other distresse . it is expressely said that iohn taught his disciples to pray , luke 11. 1. this questionlesse was done by prescribing unto them a forme of prayer . whereupon when a disciple of christ said unto him , lord teach us to pray as john also taught his disciples , he said unto them , when ye pray , say our father which art in heaven , &c. as iohn had prescribed a forme to his disciples , so christ doth to his : and so teacheth them to pray , as iohn did his . sundry formes of prayers were by the ancient fathers composed for the churches in their daies . in like manner have all christian churches in succeeding ages , had their particular formes . never had any age , or countrey more pious , pithy formes then ours , some for publick , others for private use , among which the forme here tendered unto thee hath its excellency . as it is lawfull to have such helpe , so may such an helpe be very usefull . w. govge , the contents . a prayer upon a solemne occasion . page 1. a morning prayer for a family . p. 30. another morning prayer . p. 53. a generall forme of prayer and praise . p. 88. an evening prayer . p. 105. a prayer before a sermon . p. 116. a prayer before sermon . p. 122. a grace before meate . p. 134. a prayer before sermon . p. 135. a prayer after sermon . p. 137. an evening prayer most usefull in time of warre or invasion . p. 139. the preachers prayer . p. 159. a thankesgiving for the kings returne from spaine and a prayer for his prosperity . p. 163. a prayer for wholesome and seasonable weather . p. 168. in visitation of the sicke . p. 170. a prayer when any drawes neare unto death . p. 176. a prayer in time of plague . p. 184. & 186. a prayer for confession of sin p. 215. a thankesgiving . p. 233. the authors private prayer . p. 256. errata . page 80. line 1. 〈…〉 reade stirring . pag ▪ 155. l. 5. for bodies reade soules ▪ a prayer upon a solemne occasion . o eternall god , most holy and most glorious , which dwellest in the highest heavens , and with righteousnesse and truth swayest the scepter of the whole world , thou that art unto the wicked and rebellious wretches a terrible judge and a consuming fire , but to the humble and repentant sinners a strong tower of defence , and their exceeding great reward . we the most miserable and wretched of all thy creatures , though the most noble by creation ; for they in their kinds and severall conditions doe thee honour and service , but we whom thou hast plac'd in this world for a more singular and extraordinary glorifying of thee ; have not onely made our selves more vile then the basest creatures , and more sencelesse in thy service then the beasts that perish ; but have even combin'd with satan , with hell and with all the powers of darknesse , to blaspheme and dishonour thy great name , to profane thy sabbaths , to breake all thy holy lawes & commandements . o lord wee thus sinfull and unworthy , are here ashamed and confounded in thy presence ; for our iniquities are increased over our heads , and our trespasses are growne up unto the heavens , so that if now in thy just judgement , thou shouldst come against us , as wee have many times , and doe daily most justly provoke thee , it had beene farre better for us wee had never beene borne ; satan would challenge us for his , we should never see thy face againe , nor the heavens , nor the earth , nor all the goodnesse which thou hast prepared for man. from the foule pollution of originall sinne , which hath universally infected and possest all the powers and parts both of our soules and bodies as from a filthy puddle , have issued all kindes of impurities , many workes of darknesse and fearefull transgressions , both in our thoughts , words and actions . much profanesse and hardnesse of heart , pride and hypocrisie , contempt of the power of godlinesse and godly men , a sencelesse neglect of thy word and judgements , of the way to heaven and the salvation of our owne soules . even the best of us before our calling , wearied our selves in the vaine pleasures and sinnefull fashions of this wretched world , being detain'd by the policies of hell , either in notorious sinnefullnesse , or onely formall hypocrisie . wee walked with boldnesse in the way of darknesse and of death , after the devices and desires of our owne wicked hearts , in much bitternesse and malice against thy children and their sincerity . nay and since it hath pleased thee to illighten our understandings with saving knowledge , and to pull us by the power of thy good spirit out of the slaverie of sinne and satan into the glorious liberty of thy children : our best actions and thy good graces in us , have beene fouly stain'd by privie pride and secret hypocrisie ; wee many times stay thy blessings from us by our dullnesse and untowardnesse at religious exercises , and by reason wee doe not faithfully those good things which wee know , wee have the knowledge of many evill things kept from us which wee unadvisedly commit . and whereas heretofore in our new birth , the sins of our unregeneration have wofully vext and disquieted our consciences ; yet such is the wretchednesse of our corrupted nature , that wee have sometimes looked back upon them even with delight , if we have escap'd relapse and backsliding , we doe not with that thankfullnesse and cheerefullnesse , as we ought , embrace in this happy time of grace and peace , those good meanes which thou hast ordained for our comfort and salvation ; so that indeed wee walke not worthy of that blessed vocation whereunto wee are called , but by our many slips , imperfections and carelesnesse , wee bring much discomfort upon our soules , disgrace to our christian profession , dishonour to thy majesty , and offence to our brethren . o lord wee beseech thee for thy holy names sake , and for thy rich mercies in christ jesvs to pardon us all these our offences , and to forgive us all our sinnes knowne and unknowne , howsoever , or whensoever committed , since or before our calling , and to bury them in the death and passion of our blessed saviovr , and to hide them in his righteousnesse for evermore . there is no comfort to be expected to our conscience wounded with the terrour of sinne , either in heaven or in earth , in angell , saint , or mortall man , but onely in the spotlesse justice of thy deare sonne . perswade therefore we beseech thee , upon a good ground , with plentifull assurance every one of our soules , that his precious blood was shed for our sins in particular , that wee may sensibly feele the forgivenesse of our sinnes and rejoyce in the hope of eternall life . and for the time to come wee humbly intreate thee , to mortifie in us all sinfull affections , unruly lusts , and unlawfull desires , to subdue in us the power of sinne , and every corruption whereby satan keepes us any way in his slaverie , or at any time gets the dominion over us . save us we beseech thee from idlenesse , worldlinesse , profanesse , security and all occasions whereby thy good spirit is grieved in us , our graces weakned , and thy great name dishonoured . vouchsafe us the spirit of judgement , that wee may discerne betwixt the short span of this wretched life , and the length and breadth of immortality , that we never preferre the pleasures of sinne for a moment , and a little glory and preferment in this world , before the testimony of a good conscience , and that excellent waight of glory laid up in heaven for all thy children . make us faithfull and conscionable in our callings , zealous and sincere in all religious duties and services , and wisely resolute to stand for thy honour and truth against all opposition either by divels or wicked men . and so direct , we beseech thee , and sanctifie all our courses , that for a few and evill daies in this vale of teares , wee may so store our selves with spirituall comfort , with a sound heart , with a strong faith and a good conscience , that we may stand firme and sure at the day of our visitation , and when upon our deaths bed we shall bee set upon , by the weakenesse of our owne flesh , the terrors of death , the fearefullnes of the grave , and the firiest darts of satan , we may comfortably passe thorow them all , in the name and power of thy son , and be receiv'd with joyfulnes & triumph into those sacred mansions , which he hath already made ready in heaven for all those that truly love and feare thee . in his blessed name we powre out our soules in thankfullnesse , for all those many blessings and comforts which thou hast vouchsafed us , both upon our soules and bodies , both for this life and a better . for our health , wealth and liberty , our peace , plenty and prosperity , our food , apparell and preservation from our infancy to this very hower , and for all the good meanes of all these . for the free passage of thy glorious gospell now so many yeares amongst us . but amongst all other temporall blessings of our times , let us never forget , nor we , nor all our posterity for ever , how it pleased thee in our daies miraculously to magnifie the glory of thy mercy in our wonderfull deliverance from the most secret , bloody , and fiery plot of the gun-powder treason , that great astonishment of men and angels . all these outward comforts both publicke and particular are excellent and pretious ; yet they are such as wee have common with the reprobates and those that shall never see thy face with comfort , but after a short time spent in the miserable pleasures of this vaine world , shall bee turn'd to hell and everlasting fire . wee therefore more especially magnifie thy great name for the more speciall pledges and tokens of thy infinite love , for that it hath pleased thee to confirme and seale unto us by our effectuall calling , and the earnest of thy good spirit , our election to eternall life from all eternity , our particular redemption from the powers of hell by the death of thy sonne , and an undoubted assurance of the joyes of heaven in the world to come . increase in us good lord , wee beseech thee , daily more and more this blessed assurance , which we infinitely esteeme more deare then tenne thousand worlds , by making us to grow in repentance and faith , and spirituall wisedome , and framing us to the obedience of thy sonne in all knowledge , love and obedience . furthermore gracious father , wee humbly intreate thee , with the bowels of thy tenderest compassions to be mercifull unto thy whole church and every member thereof . fence it mightily wee pray thee with the spirit of truth , knowledge , and zeale and constancy , that in these worst and last daies it may make a strong resistance against the great maine floods of popery , schisme , profanesse and atheisme . be gracious unto this sinnefull kingdome , and enter not into judgement with the horrible and crying sinnes , and the many fearefull provocations thereof . in the same looke downe with the speciall eye of providence and protection upon our dread soveraigne james , by thy grace king of great brittaine , france and ireland , defender of the truly catholike faith , and in all causes , and over all persons ▪ next and immediatly under thy sonne christ jesvs in all his dominions supreme governour . o lord as thou hast enlarg'd his royall heart even as the sand which is on the sea-shore for understanding , learning and wisedome , so wee beseech thee to continue unto him a proportionable measure of holinesse , zeale and sanctification for the execution of that great place wherin thou hast set him , and the enlargement of thy kingdome here on earth . settle his crowne fast upon his head , that he may long and religiously raigne over us in despight of all his enemies both at home and abroad . vouchsafe all the graces of thy good spirit unto his gracious queene , plant the true feare of thy great name in the princely heart of his sonne , and let thy watchfull providence and thy loving mercies for ever rest upon all that royall family . inspire his honourable privie counsell , his nobility , gentry , and magistracy with spirituall wisedome and heavenly understanding . leade them all into thy sanctuary , and teach them out of thy holy word , first and chiefly those things which concerne thy honour and glory , the good of the people which depend upon them , and lastly the comfort of their own soules at the dreadfull day of judgement , when they shall give an account of their stewardships . enrich we pray thee with thy best graces all the reverend bishops and ministers of this land , endew them plentifully with knowledge , zeale , sincerity and discretion , that by their faithfullnesse and conscionable discharge of their duties , the many multitudes in this land that lie in darknesse , ignorance , profanesse , popery and schisme may be brought to the knowledge of thy truth , into a holy obedience to thy heavenly gospell to their owne everlasting salvation . blesse and be mercifull to both our universities , oxford and cambridge . comfort all thy distressed children wheresoever , or howsoever afflicted , whither with pestilence , warre , famine , banishment , sicknesse , poverty , imprisonment , disquietnesse of minde , vexation of conscience , want of spirituall comfort , or what other crosse or calamity soever it pleaseth thee to exercise them with . give them in the meane time a sure faith in thy promises , and inward comfort in thy blessed spirit , and in thy good time a happy deliverance , whither by life or death , as it shall be best for thy glory and the good of their owne soules . lastly , gracious father for this sacred businesse wee have now in hand , wee humbly beseech thee to blesse and sanctifie unto us at this time the preaching and hearing of thy holy word , it is the ordinance of thy owne infinite wisedome , it is the glorious instrument which thou hast appointed for the conversion and salvation of the soules of men . but unto us miserable wretches it hath beene many times thorow the barrennesse of our hearts , the secret and deceitfull corruptions of our nature , much sleepinesse and drowsinesse , but as water spilt on the ground , and even the breath of thy ministers scattered in the aire . forgive us deare father all our former untowardnesse , irreverence and unprofitablenes in these holy exercises ; and now at length before we goe downe into our graves , into black and cruell habitations , from whence we must never returne to praise thee upon earth ; let us feele thy divine finger working in us effectually at the preaching of thy word . let us have the sence of thine omnipotency in conquering our corruptions and temptations , that we being thorowly sanctified both in our soules and bodies , forsaking all our knowne sinnes , and labouring with sincerity to please thee in all things , may have our fruit in holinesse , and the end everlasting life . heare us , &c. a morning prayer for a familie . o lord our god , we pray thee bee mercifull unto us , stirre up we beseech thee our dull hearts , out of a true sence of our sinnes and miseries , and a lively faith ▪ in christ jesvs , and his pretious deservings , to lift up our soules in prayers and praises unto thee . o lord how are we bound to magnifie thy great name , for all the loving kindnesse and great mercies vouchsafed us ; for preserving us this night past from the ills ▪ and dangers , which no doubt have befallen many of our brethren , as good by nature as our selves ; for refreshing our fraile bodies with quiet rest and sleepe , and bringing us in health , in strength , and vigour of body to see the light of this day ; for that it hath pleased thee to reveale unto us the mysteries of godlinesse , and some measure of saving truth , which thou hast hid from many thousands of the greatest and wisest of the world ; for that thou hast preserv'd us from many fearefull transgressions and excesses of iniquity , to which our corrupt nature would otherwise have led us . for giving us the being of reasonable creatures , and being borne in this blessed time and part of the world , when and where thy glorious gospell is on foot , for the continuance of our health and strength of body , for the usefullnesse and vigour of the powers of our soules and sences , of which for abusing them , we have deserv'd ere this , to have beene fearefully deprived . for our ingenuous and godly education , for our christian company and good counsell we have many times by thy mercies enjoyed . for thy word and sacraments , the glorious meanes of our conversion and continuance in grace . for many gracious mercies , by which thou hast laboured gently and fairely to draw us unto thee . for those judgements which thou hast sent to humble us , and to bring us to repentance . for the inlarging of our time for storing our selves with grace , and comfort against the day of our visitation . for our freedome from many miseries , crosses and vexations which befall other our brethren better then our selves . for that it hath pleased thee by thine everlasting decree out of thine owne boundlesse goodnesse and blessed pleasure to save us from many thousand others which perish everlastingly , and to make us heires of endlesse happinesse , as we are verily perswaded , in the world to come . for preventing and following us with thy saving graces . o lord , we pray thee , to open our eyes daily more and more , to see and acknowledge these thy great and undeserved mercies upon us ; and to enlarge our hearts sincerely and feelingly to magnifie thy great name for the same . and as wee humbly intreate thee upon the knees of our soules for pardon and remission of all other sinnes , so especially for our monstrous and harefull ingratitude for thy great and many mercies towards us most wicked and sinfull creatures . we are ashamed and confounded that so much favour , and mercy , and long forbearance should bee extended to such rebellious and carnall wretches as we are . for besides that naturall pollution we drew from the loines of our sinnefull parents , wee have heapt up a great measure of actuall sinnes , since we had the use and exercise of reason , and power and ability to sinne . o lord our god , wee humbly beseech thee to give us a full sight of them all , and a true sence of thy great wrath & indignation against them . let us have remorse and compunction in our hearts and consciences for them all , in our affections a perfect hate and detestation of the least corruptions and infirmities . and bee thou pleas'd , gracious father , thorowly to purge and wash our soules with the precious blood of thy deare sonne , deliver us quite , wee beseech thee , from the guilt , horrour and damnation due unto them . and grant that hereafter wee may walke conscionably and carefully in all our waies , that we suffer no more our poore soules to bee stained with these foule pollutions we have formerly delighted in . wee confesse and acknowledge to our shame and confusion , that wee have many times vowed betwixt thee and our owne soules , that wee would watch more carefully over our owne hearts , least they should breed and nourish profane , idle and wandering thoughts and imaginations ; over ourtalke , least wee should offend with our tongue , that wee would be more zealous and faithfull in the duties of our calling , in sanctifying thy sabbaths , receiving thy sacraments , hearing thy word , in christian conference , company , meditation and all other holy duties : but alas , all these good purposes have beene but as the morning dew , we have even in short time broken our vowes , growne cold againe , dull and formall , to the much greefe of thy good spirit , and discomfort of our owne soules . now lord wee pray thee deale mercifully with us in this point , forgive our many frailties and infirmities herein ; and at length thorowly sanctifie us , draw our affections from the false glory and sinfull pleasures of this vaine world , and fasten them there , where true , sound and lasting comfort is to be enjoyed . give us wise and understanding hearts , that we may see and perceive those things that belong to thy glory and the salvation of our own soules , and sanctified wills and holy affections to follow and pursue them with all earnestnesse , zeale and fervency of spirit . let us even this day get some ground against satan , and forwardnesse in the course of sanctification . let us store our selves with some new godly purposes and holy resolutions to doe thy will , and keepe thy righteous commandements . fill our hearts daily more and more with all saving graces and the virtues of christ jesvs . cause us perpetually to keepe in minde , and consider that we are but as pilgrims and strangers here in this world , that wee must shortly depart hence , and never returne againe , but presently come to judgement , and receive an everlasting reward according to our workes . weaken wee beseech thee daily more and more the power of sinne in us , let us feele it decay and loose its hold and haunt in us , and strengthen in us the power of grace , the new man , and all spirituall comforts . neither pray wee for our selves onely , but for all thy deare children , fellow heires with us of everlasting happinesse in what part of the world soever they be . lord we pray thee to be continually present with them with all thy comforts and mercies , let thy good spirit leade them into all truth , let the wings of thy providence and protection stretch over them all . and such as yet lie in profanesse and under the shadow of death , hasten their conversion , reveale unto them the glorious comforts of grace , and let the powers of darknesse hold them no longer . lord be mercifull unto this sinnefull kingdome wherein we live , and enter not into judgement with the horrible rebellions and fearefull abominations thereof . stay the rage of prophanesse that fearefully overflowes in all places , to thy great dishonour and griefe of thy children . stop the crying sinnes of the time , and recover thine owne glory out of the hands of thy creatures whosoever they be . glorifie thine owne selfe , and refresh and cheere up thy children . prosper thy gospell amongst us , grant it a free and comfortable passage , send it where it is not , keepe and prosper it where it is , let thy blessings ever follow it , and thy mighty power uphold it . oppose thy selfe against them that oppose against it , and let them know , that it is thine owne glory that is in hand , and that they set themselves against the mighty god of heaven and earth . disburden thy church wee pray thee of all ignorant , factious and scandalous ministers , and plant in their roomes men of care and conscience , sensible of the great charge they have undertaken , truly fearing thee , and holding it their greatest comfort in this world to save the soules of men . blesse we pray thee our prince and people , magistrates and ministers , all degrees and estates from the highest to the lowest . sanctifie and furnish every one of them with all needfull graces fit both for the faithfull discharge of those particular places wherein thou hast set them , and that they may doe thee the best and utmost service they can possibly . direct and guide with the spirit of wisedome all his counsellors , that they may chiefly and principally advise those things , which may make for the advancement of thy glory , and comfort of thy children . be mercifull to all christian families , to this familie here present , continue thy grace and mercy upon it , and let thy loving kindnesse and comforts of salvation never depart from it . remember in mercy and love all mourners in sion . comfort all those that are any waies afflicted , binde up the broken and contrite heart with thy sweetest comforts . give strength and life of grace to those that are babes in christ , recover those that are fallen , preserve those that stand , uphold those that are declining , continue all in their first love , &c. and increase in every one of them daily more and more christian resolution , zeale and forwardnesse , that they may glorifie thee in all their courses farre more then ever they have done heretofore . lastly , we pray thee be mercifull to all those , whom thou hast made , in more speciall manner , the instruments of thy goodnesse and favour unto us , all that thou hast bound unto us with any bond of nature of friendship , or any way made deare unto us , those who remember us in their prayers , or commend themselves to our most unworthy supplications ; lord we pray thee bee mercifull unto them , let the light of thy countenance shine upon them , put religion , thy feare and love every day more and more into their hearts and soules , and let the comforts of godlinesse ever rest upon them . and grant that wee may all with one minde , heart and soule , love , feare , reverence and glorifie thy great name ; that so after a few daies , spent religiously in this vaine and wretched world , wee may live and raigne with thee everlastingly , in the glorious and endlesse pleasures of the life to come , heare us , &c. another morning prayer . o lord we beseech thee gratiously to accept this our morning sacrifice of prayers and thankes-giving , that we poore wretches offer unto thee the god of all glory and majesty . lord take from us all dullnesse of heart , all wicked and wandring thoughts ; put into our soules the spirit of prayer with affection , zeale and fervency , that wee may rightly and reverently call upon thy great and glorious name . o eternall god , most mighty and most fearefull , which dwellest in the highest heavens , and with thy wise providence directest all things ●o an excellent end ; thou which art to the wicked and rebellious wretches a terrible judge and consuming fire ; but to the humble and repentant sinners a strong tower of defence , and their everlasting reward . we the unworthiest of all thy creatures , though the most noble by creation ; for they in their kindes and severall conditions doe thee honour and service , but wee whom thou hast plac'd in this world for a more excellent glorifying of thee , have not onely made our selves more vile then the basest creatures , and more sencelesse in thy service then the beasts that perish , but have even conspir'd with hell , satan and all the powers of darknesse to blaspheme and dishonour thy great name , to profane thy sabbaths , to breake all thy holy lawes and commandements . wee o lord thus wretched and unworthy are here ashamed and confounded in thy presence , for our iniquities are increased over our heads and our trespasses are growen up unto the heaven , and so grievous are they that if thou shouldest require but the least of them at our hands , satan would chalenge us for his , and we should never see thy face againe , nor the heavens , nor the earth , nor all the goodnesse which thou hast prepared for man. the thoughts of our hearts rise up in judgement against us ; for whereas they should be meditating of thy mercies and goodnesse , of honouring thee in our vocations , whereas they should be knit fast unto thy blessed word , o lord , they are for the most part idle , wicked , entising , and full of the corruption of our raging concupiscence . the vanity of our talke condemneth us , for whereas our words should be spent in defending thy honour and truth , in reprehending the horrible sinnes of those amongst whom wee live , in giving grace to those that heare us , they are for the most part full of profanesse , worldlinesse and lying . the wickednesse of our deeds cry continually for vengeance and curses upon us ; for besides our many and grosse sins , even our best actions are fearefully infected with privy pride and hypocrisie , whereas they should wholy and principally bee directed to thy honour and glory , they are fouly stained and corrupted with by-respects of credit , pleasure or profit . in hearing thy blessed word , which wee should count the very crowne and garland of all our delights , we feele in our selves great want of due preparation , reverent attention , meditation and practise . in our prayers that inestimable comfort of a regenerate soule , wee are grievously vexed with dullnesse , wearinesse and by-thoughts . in all other good duties of obedience to thy holy commandements , we want that courage , zeale and spirituall wisdome , which those excellent mercies thou hast vouchsafed us require at our hands . o lord for thy great mercies sake forgive us these great sinnes . when we looke upon the vilenesse of our soules , by reason of these many transgressions , we see nothing before our eyes but thy heavy wrath , and everlasting curse , the torments of hell and endlesse confusion ; but yet herein standeth our comfort , wee know that to them which truly thirst after thy kingdome , which is righteousnesse and peace and joy in the holy ghost , which faithfully desire to serve thee in sincerity , though they bee encompassed with many weakenesses , thou art a father of infinite mercies and everlasting compassions , and wilt passe by many infirmities of thy deare children . wee humbly therefore beseech thee , most gracious father , to bury all our sinnes both before and since our calling in the grave of christ jesvs , and hide them in his righteousnesse for evermore . there is no helpe or comfort to be had either in heaven or in earth , in angels , saints , or mortall men to our wounded consciences , but onely in the spotlesse justice of thy deare son. give assurance therefore we beseech thee to every one of our soules , that his pretious bloud was shed for our sinnes in particular , that wee may sensibly feele the forgivenesse of our sins , and rejoyce in the hope of eternall life . in his blessed name we give thee all possible thankes , for those many mercies and comforts which thou hast plentifully bestowed upon us most unworthy wretches . we thanke thee deare father for our health , wealth and liberty ; for our peace , plenty and prosperity ; for our food and apparell ; for our preservation from our cradle to this howre , and all the good meanes of these ; but more especially for the more speciall tokens of thy great love ; for these we have common with the reprobates , and those which shall never see thy face with comfort , but after a short time spent in the miserable pleasures of this vaine world , shall be turn'd to hell and everlasting fire . we thanke thee for chusing us before all worlds to be heires of heaven and citizens with thy saints . we thanke thee for confirming unto us our election by our effectuall calling . o happy be that blessed time , when thy good spirit put the first motions into our hearts to become thy children . this is the blessing wee infinitely esteeme before al worldly comforts , and wherein is the preciousnesse of all true joy and contentment . o most loving and gracious father , we beseech thee goe forward with the worke of this our new-birth that thou hast begun in us , and never take away thy hand unto the day of jesvs christ . thou hast promised , that whom thou hast loved once , thou wilt love for ever , and thou art without all shadow of change , and sooner shall the mountaines bee cast into the sea before one jot of thy gracious promise fall unto the ground , or one title of thy word be unaccomplisht . take from us therefore wee beseech thee all privy pride and hypocrisie , all vanity and vaine-glory , all dullnesse , backwardnesse and security in thy service , which hang so fast on , which cleave so close unto our soules , and fearefully hinder us in the course of godlinesse , but above all things let us never fall backe againe into the grosse and horrible sinnes of our unregeneration . reveale unto us we beseech thee all our sinnes , give us tender consciences and a continuall increase in spirituall wisedome and heavenly understanding , untill we come unto that happy strength by which the world is crucified unto us and wee unto the world , and bee able to say out of the powerfull feeling of thy goodnesse upon our soules , with thy blessed servant david , god is our hope and strength and helpe in troubles ready to bee found . therefore will we not feare though the earth bee mooved , and though the mountaines fall into the midst of the sea. though the waters thereof rage and be troubled , and the mountaines shake at the same . good lord bee mercifull with the bowells of thy fatherly compassions unto thy church , and every member thereof . be gratious unto this sinnefull kingdome , and enter not into judgement with the horrible sins thereof . and in the same looke downe we beseech thee , with the speciall eye of providence and protection upon the excellent instrument of thy glory our most gracious soveraigne . give him the spirit of zeale , wisedome and governement , that he may long and religiously raigne over us in despight of all his enemies both at home and abroad . blesse all his counsellors , both our universities , oxford and cambridge , the nobility of this land , the gentry , all inferiour magistrates , all judges and justices of peace , those that are imployd in fighting thy battells either by land or sea. give to every one a spirit to his calling . leade them all into thy sanctuary , and teach them out of thy holy word first and chiefly those things which concerne thy honour and glory , the good of the people that depend upon them , and lastly the salvation and comfort of their owne soules at the dreadfull day of judgement , when they shall give an account of their stewardships . enrich wee beseech thee with many graces of zeale , faithfullnesse and sincerity the ministers and preachers of thy holy word ; blesse their labours that some good may come of them , increase their number , place over every congregation a faithfull and religious watchman , that may go in and out before thy people in soundnesse of doctrine and uprightnesse of conversation . touch the hearts of the many multitudes of this land , that at length they may turne unto thy truth , and so be delivered out of the tyranny and power of satan , to the freedome of thy deare son christ jesvs our lord . give successe , good lord , and prosper all those which in their good purposes seeke the preferment of thy truth by good and lawfull meanes . blesse all them that thou hast joyned unto us with any bond of love , kinred , or acquaintance , all those whose hearts thou hast stird up to doe us good any manner of waies ; and those also which wish and worke us evill if they belong unto thee . comfort o lord with thy sweetest comforts all thy children which are vexed either in soule , or body , whether by pestilence , famine , warre , poverty , imprisonment , sicknesse or banishment : trouble of conscience , vexation of spirit , disquietnesse of minde , want of spirituall comfort , or whatsoever kinde of affliction of body , or mind thou dost try them with . give them in the meane time faith in thy promises , and comfort in thy spirit , and in thy good time a happy deliverance , whether by life or by death , as it shall be best to thy honour and glory and good of their owne soules . but especially as we are bound at this time , we humbly intreate thy loving kindnesse and tender mercies , for our poore afflicted brethren and sisters here about us in london , oxford , and many other places of this land. o lord stay thy revenging hand ; though wee bee but wormes and dust , yet thou art our creator , and we the worke of thy hands . thou art our father , and wee thy children , thou art our shepheard , and we thy sheep , thou art our redeemer and wee the people whom thou hast bought , thou art our god , and we thine inheritance . forget not therefore o lord to be gracious , and shut not up thy loving kindnesse in displeasure ; turne thee againe at the last , and bee gracious unto thy servants . and grant wee beseech thee that these great judgements may effect and worke that for which they were sent , even true humiliation , and undissembled repentance , that we all turning unto thee in truth and sincerity , thou maist turne unto us with thy mercies and everlasting compassions . and whereas we whom of thy great goodnesse thou hast thus long time spared , are as deepe as those whom the plague hath consumed . wee beseech thee make us wise by their afflictions , and so informe us in thy feare , that we may frame the rest of our life in all holy obedience according to thy will. lastly most gracious lord , wee humbly beseech thee to take us this day under the shadow of thy wings . let thy omnipotency be a brazen wall unto us , let thy mighty hand and stretched out arme encompasse us , let thy carefull providence watch over us , and thy blessed angels pitch about us . and sith wee now enter into the affaires of this day , let not we beseech thee the delights , benefits and honours of this life ensnare our soules , or make a breach into our consciences : for these weake and carnall comforts will never follow us unto the darke places , but when wee shall sit downe in the dust , and say unto corruption thou art our father , and to the worme thou art our mother and sister , then they will all leave us ; nay they will turne to worme-wood and bitternesse . sanctifie we beseech thee our thoughts , knit them fast unto thy holy word , and the necessary businesses of our vocation . keepe , we pray thee , in a sanctified moderation all the affections of our hearts , and stirre our passions that none of them breake out upon us either to dishonour thy majesty , disquiet our owne consciences , or disgrace our christian carriage . let all our words be seasoned with grace , religion and charity . let every action into which we shall enter this day or ever hereafter , be just and lawfull , and in them blesse us with sincerity of heart , with a godly end and good meanes . o lord , we beseech thee give us the spirit of judgement , that wee may discerne betweene the short span of this wretched life , and the length and breadth of immortality , that wee never esteeme the pleasures of sinne for a moment , before eternall and everlasting joyes , but even count the best things of this world as dung , as vanity and nothing , nay as worse then vanity and lesse then nothing , for the winning of christ jesvs , and that excellent waight of glory laid up in heaven for all thy servants . worke in our hearts wee beseech thee a perfect detestation even of our sweetest and lest sinnes ; let us ever looke upon them in their true nature , and greatest ouglinesse , as accompanied with thy heavie displeasure and fearefullest judgements ; that wee may loath them as a serpent , and so cease for ever to offend thee in them . and whereas wee are every day afresh to enter combat , not with flesh and blood , but with the prince of darknesse , the rulers of the ayer , the spirituall craftinesse and pollicies of hell ; vouchsafe us wee beseech thee the compleate armour of true christians . the brest-plate of righteousnesse , the helmet of salvation , the sword of the spirit ; but above all the shield of faith , that wee may manfully fight against our corruptions , that we may quench all the fiery darts of satan , tread the malicious serpent under our feete , and at our last and greatest fight in godly triumph and through the might and merits of our captaine jesvs christ , may say with gladnesse and joy , o death where is thy sting , o hell where is thy victory . and in the meane time , for as much as every day wee step neerer our grave , and approach neerer unto thy presence , and that great and fearefull judgement before thy throne , even for our idle words and wandring thoughts , give unto us we beseech thee every day a new grace , a new strength in the course of regeneration , more full assurance of the remission of our sins , till with a wise heart , we have such a feeling of the glory of god , and of eternall life , that wee make up our account with the world , and bee at a point with all that is under the sun. and sith at that day we must answer not onely for the sinnes of our owne persons , but for many sins of those that depend upon us , if we labour not to bring them unto god ; for sinnes committed by our ill example ; for sinnes that we have seene and heard in others , and have not grieved & religiously reprehended them . lord we beseech thee give us an exact and precise care over all our waies ; over our generall calling of christianity and those particular callings wherein thou hast placed us . and let us never be hindered or discouraged in any good thing by the profane and malicious reproaches of wicked and carnall men , and the many oppositions of satan ; and the rather because to us it is a blessed marke that we are translated out of darknesse into light , and that we will not runne with them unto the same excesse of ryot : but to them it is a token of perdition . for why should we , good lord , for the vaine and unjust censures of mortall wretches turne from thee for this little inch of time , and hereafter receive everlasting confusion . a generall forme of prayers and praise . lord prepare our dull and unprepared soules to powre out our petitions with humility , zeale and reverence unto thy great majesty . lord make our hearts as mountaines of myrrhe and incense to send up prayses and thankes-giving to the sanctuary where thy honour dwelleth . most mighty and most glorious god , thou that inhabitest eternity , and dwellest in the light that no man can attaine unto ; at whose terrible presence the mountaines melt away and the angels hide their faces , yet our most gracious and mercifull father in christ jesvs , vouchsafing from the height of heaven to looke upon us vile wormes and dust with the eye of tender compassion , wee thy wretched and sinnefull servants , heires of corruption , children of wrath , sonnes of disobedience ; doe in the name and mediation of thy deare sonne our blessed saviour prostrate our selves before thy throne of grace and mercy-seate , begging and craving at thy hands pardon and remission for all our sins . lord they are most grievous and manifold , most horrible and intollerable . to the originall corruption of our sinfull nature , wherein we were conceived , we have added all kindes of actuall transgressions . all the time before our calling wee gave our selves to wantonnesse , to worke all uncleannesse even with greedinesse , we drunke up sinnes like water , and fed upon iniquity as the horse-leach on corrupt bloods , we drew iniquitie with cords of vanity , and sinne as with cart-ropes . all our thoughts , words and deeds were menstruous , filthy and abhominable , nothing but a slavish service of the world , the flesh and the divell ; since our calling when we should have beene most pure , sincere and sanctified , we have sinned grievously , although not notorious to the world , yet horribly before thine eyes in privy pride , hypocrisie , dullnesse , security , want of zeale and forwardnesse in thy service ; nay lord we have had many fearefull backslidings into our grossest sinnes , &c. so that now they are become as many in number as the starres in heaven , as great as the mountaines , as red as scarlet ; for christ jesvs his sake , for thy infinite mercies sake , and for thy holy names sake , bury them all in the blessed and bloody wounds of our deare saviovr , that they never rise up at the dreadfull day of judgement to give testimony against our soules to our utter confusion . hide them all in the bottomelesse ocean of thy endlesse mercy that they die out of thy remembrance everlastingly . and send we beseech thee into every one of our soules that happy and heavenly assurance of the remission of our sinnes , whence springeth joy and contentment most precious and unvaluable , infinite more worth then ten thousand worlds . lord wee blesse , praise and magnifie thy great and glorious name , for all those great mercies , benefits and comforts , which out of thy immeasurable bounty thou hast plentifully bestowed upon us . first and chiefly wee humbly thanke thee , for that it hath pleased thee of thy meere favour and love to elect us before the foundation of the world , to be heires of thy immortall kingdome , for creating us after thine owne image , for redeeming us with the precious blood of thy deare sonne , for calling us into the glorious liberty of thy sons , for justifying us , for sanctifying us with thy holy spirit , for the joyfull hope of glorification in the world to come . confirme unto us we beseech thee these great and incomparable blessings with the sacred testimony of thy holy spirit . let thy blessed spirit tell our spirits that we are thy elect. let our sweet saviour christ jesvs say unto our soules i am your salvation . seale our salvation unto our soules with the pledge , seale and earnest of thy holy spirit . furthermore most gratious father we humbly thanke thee , for that extraordinary and universall blessing vouchsafed this land by our gracious and religious king it is the greatest that ever the face of this earth enjoyed , that ever thou bestowedst on thy dearest children . for when wicked men and all the world , as thou knowest , expected that this land should have beene clothed with fiery persecutions , bloody warres , and all manner of calamities as with a garment ; thou that sittest in heaven , and laughest the vaine plots and devises and wicked men to scorne , against all expectation hast covered it with peace , joy , plenty , prosperity , the free passage of thy gospell , as the seas are covered with water . put we pray thee into the heart of every one in this land a true and continuall thankfullnes , a godly and religious resolution to serve thee in holines and righteousnes all the daies of their life . and lord we beseech thee continue that good worke that thou hast begun , and let him and his posterity in thy feare and true religion , if it be thy blessed pleasure , sit upon the throne of this land , so long as the sunne and moone endureth . let his scepter long flourish in his hand , and set his crowne fast upō his head . o mightily preserve him from all the sonnes of violence and mischiefe . let all those that with forraine invasion attempt the destruction of his person , and desolation of this land become like iabin and sisera that perished at endor , like zeba and zalmunna that became as the dung of the earth . let all unnaturall practises , and home-bred conspiracies perish as the untimely fruit of a woman and never see the sun. inflame his royall heart with true zeale , and love of thy blessed truth , and as thou hast enlarged his kingdomes , so give him a princely and religious courage to enlarge thy kingdome , and utterly to confound all heresie , schisme and the kingdome of antichrist . blesse all his privie counsellors with wisedome from above , that they may put these things into his heart , which chiefly concerne thy honour and glory , the good of thy church , the safety of his person and quiet of this land. blesse with severall graces all inferiour magistrates , that they may all faithfully and religiously discharge the severall places wherein they stand . blesse all his people with religion and loyalty , the ministery with learning , zeale and sincerity . o lord go out with his captaines and men of warre that fight thy battels . we thanke thee also deare father for blessings more particularly concerning us , for delivering us from popery , idolatry , and superstition , and illightning our understanding with thy blessed truth . confirme it we beseech thee unto us daily more and more , that if need require , we may confirme it with our dearest bloods . we thanke thee for giving us a taste of the powers of the world to come . crucifie we beseech thee unto us continually the lusts and corruptions of our sinnefull flesh , that the graces and comforts of regeneration may daily receive in us strength and perfection . we thanke thee for remooving from over our heads those heavie judgements and violls of thy wrath , that our crying sins have continually called for from heaven ; even all diseases and infirmities of body , all terrours and vexations of conscience , all civill deaths and torments , all shame and confusion ; even that the earth should have opened his mouth and swallowed us quick , the water drowned us , the fier consumed us , vengeance from heaven overtaken us , thy other creatures devoured us . grant we beseech thee that hereafter by sound and undissembled repentance , and by agodly life wee may abandon them and the feare of them for evermore . an evening prayer . vve thanke thee most mercifull father for our health , wealth , food , raiment , preservation from our cradle to this hower ; for thy releeving us in all our needs and necessities , for comforting us so fatherly in all our tribulations and distresses , for sparing us so long a time of repentance and for infinite more blessings which neither our hearts can thinke , nor tongues expresse . now one thing deare lord will we beg at thy hands , and that will we crave for evermore , that thou wouldst give us grace and power by thy blessed spirit to direct and dispose all these excellent blessings both eternall and temporall , chiefly and principally to the honour of thy great name , to the salvation of our soules , and the good of thy church . and to this end roote we beseech thee out of our soules all pride , malice , envy , covetousnesse , selfe-love , hypocrisie ; take from us all swearing , lying , vaine and unprofitable talking , al thoughts of atheisme , infidelity , uncleanenesse , all the menstruous filthinesse of our abhominable nature . and plant we beseech thee and ingraft deepely into our soules the true feare of thy glorious name , true humility , true zeale and devotion , true sorrow and repentance for all our sinnes , true spirituall wisdome and heavenly understanding , true hope and charity ; but above all things a true , strong and a lively faith truly to apprehend the death and passion of our deare saviour , and in particular and effectually to apply it to our sinfull soules . lord make it ever powerfull and invincible , but especially in all times of our crosses and afflictions ; but lord make it most triumphant and glorious even at the hower of death , at our last visitation , when the divell shall set before the eyes of our soules the blacke and ougly catalogue of all our sins , and when hee shall prepare his firiest darts to wound our soules to death , o then let the light of thy heavenly countenance shine upon us , o then let ▪ thy blessed spirit comfort us with his sweetest comforts , let the fresh bleeding wounds of our deare saviour appeare gracious and effectuall to our distressed soules . blesse good lord , protect and defend thy church wandring farre and wide over the face of the whole earth . let thy mighty hand and stretched out arme encompasse it , let thy omnipotency bee a brazen wall about it ; leade it we beseech thee into all truth , concord and sincerity ; save it from all schismes , errors and heresies ; mightily fence it from bloody tyrants , hellish atheists and mercilesse polititians . comfort we beseech thee all those that bee comfortlesse , and distressed with sorrow , need , sicknesse , imprisonment , banishment , slanderous tongues , or any other crosse or calamity . especially good lord , speake comfortably unto them in whose soules are the arrowes of thine indignation , and the venome thereof drinkes up their spirit , those that groane under the burthen of a vexed conscience , and those that suffer persecution for the testimony of thy truth . lord give them faith , patience and constancy to abide their triall , and a joyfull issue to all their temptations . and as at this time we are bound wee humbly intreate thy tender mercies and loving kindnesse for all those in this land that thou hast heavily visited with the plague of pestilence . for christ jesus sake if it be thy blessed pleasure command thy angell to cease from striking , put up the sword of judgement , which in great wrath and indignation thou hast drawne out against them . and lord in the meane time give them joy and comfort in thy holy spirit , that howsoever they be strangely and fearefully tormented in their body in this life , yet they may be assured of eternall happinesse in the life to come . and teach we beseech thee both them and us by thy holy spirit to take a right view of all our sins , the true causes of thy wrathfull displeasure , and faithfully to repent for the same . and so much the rather o lord , because the reprobate and such as thou forsakest cannot praise thee nor call upon thy name , but the broken heart , the sorrowfull mind and a conscience hungring after righteousness shall ever set forth thy praise and glory . lastly most loving father we beseech thee take us into thy defence and protection this night , let thy carefull providence watch over us , let thy blessed angels pitch about us , preserve us from all perills and dangers , from all the assaults of satan , from vaine , idle , and wicked dreames . grant unto our bodies comfortable rest and quiet sleepe , but let our soules continually watch for the comming of our saviour in the clouds to end these last and worst daies . amen , even so come lord jesvs , that we with thee and the rest of thy elect may joyfully and triumphantly ascend unto the heavenly jerusalem , there to enjoy fullnesse of joy and pleasures at thy right hand for evermore . our father which art in heaven , &c. a prayer before a sermon . o lord prepare our dull and unprepared hearts with feare and humility to enter the presence of thy great and glorious majesty . o most gracious god , our loving and mercifull father in christ jesvs . we thy poore and sinfull servants most humbly beseech thee , at this time to blesse , and sanctifie unto us the hearing of thy holy word , it is the glorious instrument which thou hast appointed for the conversion and salvation of the soules of men . but unto us miserable wretches and full of pollution , it hath beene many times through the barrennesse of our hearts , the secret and deceitfull corruptions of our nature , but even the breath of thy ministers scattered in the ayre , and as water spilt upon the ground . whereas it might be unto some being humbly and reverently received , as a two edged sword , that would enter through even unto the dividing asunder of the soule and the spirit , and of the joynts and the marrow , that would breake in peeces their hard hearts , and strike their conscience with terrour and remorse for their sinnes , a necessary step to regeneration . and whereas it might be unto others a pretious restorative to repaire the ruines of their conscience , and to put life into their dead zeale and affections , graciously to enforme them in all the parts of their callings ; it is but even as a witnesse of our coldnesse , sencelessenesse and unthankefullnesse , registred in the booke of our conscience against the day of our visitation . lord wee beseech thee out of thy tender compassions to forgive us all our former untowardnesse , irreverence and unprofitablenesse in these holy exercises . and now at length before wee goe downe into our graves , into black and cruell habitations , from whence wee must never returne to praise thee upon earth , let us feele thy divine power working in us effectually at the preaching of thy word , let us have a sence of thy omnipotency in in conquering our corruptions and temptations , let thy powerfull spirit stirre up our hearts , and quicken our affections to embrace the power of religion and true godlinesse , that so being freed from sinne by the blood of christ , and forsaking all our knowne sinnes , and labouring sincerely to please thee in all things , wee may have our fruit in holinesse , and the end everlasting happinesse . a prayer before sermon . most mercifull father we humbly beseech thee to give every one of us grace to let these things sink deeply into our hearts . blesse we beseech thee our wills and affections with sanctified desires to entertaine them , our memories with faithfullnesse to retaine them , our mindes with serious meditations to digest them , our hearts with fervency and prayer for thy blessings upon them , our lives with practise and piety to profit by them . lord we see clearely that all our pleasures shall die and perish , that our honours shall be laid in the dust , that our gold and silver shall canker , and the rust of of them shall be a witnesse against us at the last day , that outward performances of religious duties without inward sanctification , shall have their portion with hypocrites in the lake which burneth with fire and brimstrone . where then shall appeare the lyar , the swearer , the drunkard , the profaner of the sabbath , the uncleane person , the proud , the idle , the malicious , the carelesse in his calling , even without timely and sound repentance , in the bottomelesse pit of the lowest hell . o then we beseech thee , gracious father , to vouchsafe us in time wise and understanding hearts , the spirit of judgement to discerne betweene the short span of this miserable life , and the length and breadth of eternity . let us now at length make a through and deepe search into the state of our soules and consciences , and if wee find that we be not yet possest of that inward sincerity and true happinesse ; let us for ever hereafter , with greatest fervency , earnestnesse and contention of spirit hunger and thirst , labour and strive after saving grace , the power of religion and true godlinesse , that so for a few and evill daies , we stand wisely and resolutely for thy honour and truth , and with comfort and courage running the race of sanctification , may bee provided and furnished with assurance of glory , clearenesse of conscience , strength of faith against the day of our visitation , that when we shall lie downe upon our deaths-bed , and wee know not how soone , we may be able to meete with the fearefull temptations of our sinnefull flesh , the fiery darts of satan , to encounter with the pangs of death , and terrours of the grave , and so passe with joyfullnesse and triumph to those glorious mansions of light and blessed immortality with thee in the highest heavens . lastly gracious father , for this present holy businesse we have now in hand ; we humbly beseech thee to let thy blessings bee mightily upon thy word at this time , that it may pierce and enter through to the dividing asunder of the soule and the spirit , of the joynts and the marrow , and to discover the very thoughts and intents of the heart . keepe we pray thee out of our hearts and heads all troubles , cares , wandrings , humours , passions , prejudice , distractions , deadnesse or whatsoever other cursed let shall be suggested by the divell , or our owne wicked hearts . so sanctifie unto our soules this holy ordinance of thine , that we may handle and heare it with all feeling power and reverence as the word of thee the true and everliving god , and as that by which we must be judged at that last dreadfull day . make it to be a word of conversion and enlargement to all them that are yet in the snares of the divell & waies of death : but of strengthening , encouragement and comfort to those that are already thine , that so by thy mercifull blessing it may prove unto every one of us , the savour of life unto life , and thy mighty power unto us for salvation , and that for the lord christ jesvs his sake : in whose glorious name and mediation we beg these and all other needfull blessings , concluding in his owne prayer , our father , &c. o lord heare us in these our weake requests , and grant them unto us , and all other things necessary for us , for our bodies , our soules , our callings , or this present action , and for every member of thy church ; wee beg them all in the name and mediation of christ jesvs thy sonne and our onely saviovr , to whom with thee and the holy spirit , be all praise and power , and might , and dominion and thankesgiving ascribed at this time and evermore hereafter , amen . blessed are all they that heare the word of god , beleeve it and doe it . the grace of our lord jesvs christ , and the love of god the father in him , and the most comfortable fellowship , helpe and communion of god the holy ghost , be with us all , blesse us , preserve us and keepe us , and every member of his church in faith , a good , quiet and peaceable conscience , the rest of this day and evermore hereafter . grace before meate . lord god who hast created all things for the use and comfort of man , and man for thy owne glory ; make we beseech thee these thy creatures wholesome for our bodies , and us thankfull for them for christ jesvs his sake . a prayer before sermon . most holy and righteous lord god , we humbly and heartily thanke thee for our preservation this night past , pardon wee beseech thee unto us the sinnes thereof ; and now prepare and sanctifie us , for a right and comfortable serving of thee in this morning sacrifice , and holy duties we take in hand . illighten our mindes and inlarge our hearts by thine owne good spirit , that wee may rightly conceive of the great mystery of grace and true meaning of thy holy word , that we treasure it up in our memories with an holy greedinesse , and after walke by the strength thereof , with all fruitfullnesse and power in all thy waies , all the daies of our life , and that for thy christ his sake . a prayer after sermon . o lord our god , thou clearely seest and beholdest from heaven , what hearts we now bring into thy glorious presence from the businesse of this day , how full of earthlinesse , deadnesse , listlesnesse and unfitnesse to speake unto thee . wee pray thee for christ his sake to possesse , quicken and sanctifie them by thy blessed spirit , that they may bee ever feeling and fruitfull in these holy exercises . make us every day more and more wise , with all thy saints and elect children unto our eternall salvation in the right understanding , beleeving and obeying of thy blessed word , and great mystery of godlinesse , in jesvs christ our lord . an evening prayer most usefull in time of warre or invasion . o lord our god , high and mighty , great and fearefull , which dwellest in the highest heavens and light that no man can attaine unto , which by thy great power hast created heaven and earth and all things therein contained , and by thy wise providence directest every thing unto an excellent end . if thou shouldest deale with us in justice , wee deserve to bee plagued with all the horrible and fearefull plagues of egypt in this world , and hereafter to be perpetually damned , both in body and soule in the lake of hell fier , where there is nothing but endlesse woe , weeping and gnashi●g of teeth . if there bee any sinne we have not committed , it was because we wanted meanes , opportunity , enticement , temptation , or something , not for want of a sinfull disposition in us . if thou shouldest deale with us , as we have dealt with thee , wee should bee presently damned eternally . if thou shouldest be as carelesse of us , as we have beene of thee , and the salvation of our soules , we should never see thy face in heaven . o lord fright our heart with a true sight and sence of all our sins . o lord perswade our hearts , that since thou didst not curse and damne us , when we lay wallowing in horrible sinnes , thou wilt not now cast us away when wee are converted , &c. thou wilt rather pitty us for our infirmities then condemne us for them . perswade our soules by that good experience we have had of thy goodnesse that thou wilt be our god for ever . let us not so much feare and abhorre the punishment and guilt of sin , but also the power and tyranny , whereby we are enforced to offend so loving and so gracious a father . give us soundnesse of knowledge , purity of heart , holinesse of life , contempt of the world , conquest over our sinnes , the comforts of thy blessed spirit , a joyfull expectation of our deliverance from sin and sorrow . the spirit of meeknesse and wisedome , the spirit of courage and constancy , the spirit of love and joy , and of a sound mind . let us be just in our dealings , conscionable in our callings , mercifull , courteous . let us so comprehend the glorious state to come , that we may bee willing to bee dissolved and to bee with christ . lord grant that in the middest of a darke world , we may see the brightnesse of thy heavenly kingdome , and in this weake tabernacle of small continuance , we may know the dwelling place , which wee shall have for ever in the resurrection of the just . thou that hast the issues of death in thy hand , i beseech thee in mercy set before mine eyes alwaies the remembrance of thy judgement seate , and my last end , whereby i may be daily stirred up to consider in what great danger i stand through the horrible punishments due unto my sins . set before us the shortnesse of our owne life , the vanity of all things we enjoy , the excellent waight of glory prepared for all those that love thee , the plagues of the wicked , that great account we must make at our death , that great and terrible day , that having these things in our sight wee may not put our hands to any iniquity . o lord at this time goe out with the armies of thy saints , and that fight thy battells in the whole christian world . pardon we pray thee and passe by all their and our sinnes : helpe us to repent , to renew covenant with thee , and to feare before thee , that they may more cheerefully , couragiously and successively defend their righteous cause . but infatuate we beseech thee the counsells , and strike faintnesse into the heart of al them , that lift their hearts or swords against the kingdome of jesus christ. and now find out and call to account the blasphemies , idolatries , cruelties and insolencies of thine and our adversaries , and all the blood of the martyrs of jesvs christ which they have spilt as water upon the ground . and if they will not returne unto thee , returne it now o lord god of recompences into their bosomes in fury and in jealousie . make them like a wheele , &c. psal. 83. 13. thou hast promised ever to helpe thy people in the needfull time of trouble , even now lord is the season for thy succour . and therefore we pray thee for jesvs christ his sake to stirre up thy selfe like a man of warre against all those boisterous and railing rabsakees , that band and combine themselves to put out the glory of israels , or any of thine anointed . and give us lord in the meane time pittifull , compassionate and fellow-feeling hearts over the wofull calamities and miseries of thy people in these parts , that we may powre out our hearts more fervently unto thee , and give thee no rest untill for thine owne names sake thou become glorious in giving deliverance and victory unto thy poore humble servants , that trust in thee alone , and call upon thy name . o lord of hosts , god of israel , which dwellest betweene the cherubims , thou art very god alone over all the kingdomes of the earth , thou hast made the heavens and the earth , encline thine eares o lord and heare , open thine eyes o lord and see the blasphemies and bloody desolations which thine and our enemies have cruelly brought upon thine owne people . o lord put on the garments of thy just indignation for clothing . o lord tread downe our enemies in thy wrath , and make them drunken in thine indignation , and bring downe their strength to the earth . o lord we are all as an uncleane thing , and all our righteousnesse as filthy rags , and wee all do fade as a leafe , and our iniquities like the winde have taken us away . rise up o lord , and let thine enemies be scattered , and let them that hate thee , flee before thee . returne o lord to the many thousands of israel , numb . 10. 35. let thy people eate up the nations their enemies , and bruise their bones , and shoote them through with their arrowes , numb . 24. 8. that in our songs of praise and solemne thankes giving hereafter thy whole church may joyfully sing and say , it was not our owne arme or our own sword , o lord god of hoasts , that did save us , but thy right hand , and thy holy arme , and the light of thy countenance , because thou didst favour them , psal. 44. 3. o lord , though our iniquities testifie against us , deale with us according to thy name : for our rebellions are many , we have sinned against thee . o thou hope and holy one of israel , the saviour thereof in the time of trouble , why art thou as a stranger in the land , as one that passeth by to tarry for a night , &c. ier. 14. 9. see daniels prayer , dan. 9. 4. &c. o lord god destroy not the people of thine inheritance . o lord our god , thou art god of gods and lord of lords , a great god , mighty and terrible , which accepteth no persons nor taketh reward , &c. deut. 10. 17. &c. with all reverence and lowlinesse of spirit , we acknowledge , adore , and onely rely upon thy greatnesse , thy mighty hand and stretched out arme , deut. 11. 2. and finally we most humbly thanke thee , for that it hath pleased thee to keepe us this day , and all the daies and times of our lives ; beseeching thee that thou wouldest receive us this night into thy holy keeping , that we may have quiet rest , not of bodies alone , but of our bodies also resting from all those things , that are contrary to thy most holy will , attending whilst thou raisest us up in the morning , to doe all those things that thou hast appointed us . grant that we laying our bodies downe to rest , may be thereby put in mind of our long rest of death : that as we do now lay downe our bodies in bed , so we may be thereby admonished , that hereafter they shall bee laid downe in the grave , to be consumed to dust , earth and ashes , from whence they were taken ; that we having this before our eyes may bee stirred up in mind warily to walke in this our pilgrimage , not knowing when the time shall be of our departure , but alwaies to be found ready with our lamps of pure faith clearely burning , that we may be accepted to meere the bridegroome , when our saviour shall call us to judgement at the last day . lord we deserve that thou shouldst leave us to the vilenesse of our owne hearts , and to the corruptions we nourish in them , and sith wee have so often neglected and abused those good meanes which thou hast ordained for our comfort and salvation , wee even deserve that thou shouldest take them quite from us , or turne them to be curses unto us ; we deserve that thou shouldest say to the ignorant , be ignorant still , to the filthy , be filthy still , to the malicious be malicious still , &c. till we have fild up the measure of our iniquiries ; so that at length thou mightest have a full stroke at our destruction , &c. the preachers prayer . grant that thy word may bee delivered according to the true meaning of thy word , as it is left unto us by thy holy prophets and apostles , that it may be divided with conscience , wisdome and discretion ; with all plainenesse and evidence , to the capacity of those that are most simple amongst us . and blesse we beseech thee our conceptions and memories that we conceive a right use of those things that shall be delivered , and retaine them in our mindes with full purpose of heart to put them in practise , &c. o lord bee mercifull unto us , pardon and forgive us all our sinnes , our many abuses of thy great benefits and mercies , especially of thy holy word , passe by we beseech thee our many infirmities and weaknesses . sanctifie unto us at this time our hearing , reading and conferring of thy sacred word . blesse our conceptions and memories , that we may rightly conceive it , and reteine it in our minds with full purpose of heart to practise it in our lives and conversations . range into order our worldly and wandring thoughts , that we may with reverence and attention receive it , meditate of it and lay it close unto our hearts , that so by thy good blessing wee may bring forth much and good fruit . a thankesgiving for the kings returne out of spaine , and a prayer for his prosperitie . and as we are specially and extraordinarily bound at this time , wee humbly and heartily thanke thee , for the safe and comfortable returne of our gracious prince charles . it hath beene from thy great mercy and goodnesse , that thou hast gone in and out before him , and walkt by him in his most dangerous journey , and kept him in all his waies . that thou hast beene a brazen wall and fiery pillar about him , both by land and sea , and preserv'd him , from every hurtfull snare both of soule and body , and broughtst him with peace and comfort againe unto his fathers house . blessed and bountifull lord god , we heartily praise and magnifie , we humbly admire and adore , the length , and breadth and height and depth of thy free grace and love therein to thy church and gospell and all that are true of heart . enlarge our hearts , we pray thee , with all heartinesse and truth to blesse thy great and holy name , the fountaine of all blisse , the author of all our good , the well-spring of immortality and life wherein we live and move and have our being , both naturall , spirituall and eternall . and good lord goe on with that glorious and happy worke of blessing him still , so settle and establish the feare of thy great name and truth of our blessed religion in his princely heart , that he may stand therein like mount sion , and never be removed . so guide and direct , by thine own mercifull hand all those great affaires , which any waies concerne him , and with wisdome from the brest of the everlasting counsell of the lord jesvs , that hee may hereafter prove a glorious and renowned instrument for the advancement of the gospel of jesvs christ that the heavenly lampe of thy blessed truth may shine faire and pure upon us all our daies , and afterwards upon our children , and childrens children to the worlds end , and the comming of jesvs christ the second time . a prayer for wholesome and seasonable weather . stay thy wrath most gratious father , wee humbly intreate thee in this heavie judgement that is growing upon us by this unseasonable weather . thou hast richly loaden and crowned the earth with abundance of thy goodnesse and bounty . add this mercy we pray thee , to give a convenient season season to gather it in comfortably . we confesse and acknowledge before thee , we farre rather deserve that thou shouldst raine downe fire and brimstone upon our heads for our many horrible sinnes , that great one the contempt of thy word , which makes us worse then sodomites , then that thou shouldest answer us in this our desire . but wee beseech thee in mercy make us first sensible of thy just displeasure , to be humbled to the heart root , to part from all our evill waies , and to seeke thy face and favour extraordinarily , and then returne unto us in thy wonted compassion and love . in visitation of the sicke . we confesse unto thee , mercifull lord god , that out of the consideration of our owne many pollutions and imperfections , and the glorious purity of thy holy nature , wee finde and feele our selves most unworthy , and very fearefull to speake unto thy majesty , either for our selves or others : yet because it hath pleased thee to give us a commandement and charge to performe this duty of praying one for another , and having a gracious promise annexed of prevailing with thee , if our prayers be faithfull and fervent . we are bold here upon the knees of our soules , with all the instancy and fervency our poore dull hearts can possibly to intreate thy favour and mercy , for thy servant our deare christian brother that lies here amongst us upon his bed of sicknesse under thy visiting hand . oh blessed lord , we humbly beseech thee for thy christ his sake , thy holy names sake , thy infinite mercies sake , thy covenant sake to looke downe from heaven upon him with the eye and affection of tender-heartednesse & love ▪ let the loving countenance and cheerefull face of jesvs christ shine comfortably upon him , let the powerfull presence of thy sanctifying spirit possesse his heart wholy with all the graces of salvation , and blessings of heaven , let the word of thy grace put quickning life and sanctifying power into his soule , that it may be rais'd from earth and sin to rest and peace in the bosome of thy compassions . deale with him , we pray thee , as thou usest to deale with those whom thou fashions and frames for the joyes and pleasures of the life to come . sanctifie o lord unto him this present sicknesse , let it by thy blessings upon it breake and plow up his heart soundly and thorowly to search and to try his waies , that so out of the abundance of his feeling , he may powre out a most plentifull and sincere confession of his sinnes before thee , and groanes and sighs and desires unutterable for pardon and remission of them all in the blood of thy sonne . let it we pray thee beget and bring forth in him those blessed effects and happy ends , which in such cases thou art wont to worke upon the soules of holy men and women . let him upon this occasion bee truly humbled under thy mighty hand , with sight of his owne vilenesse , frailty and sinfull miseries , that from thence may spring in him an unfained and longing desire after christ , and comforts of salvation . let him shake off all carnall security , dependance or confidence upon the arme of flesh , or upon any glory and vanity in this life . let his repentance upon this occasion be performed unto thee with more sincerity , universality and thorownesse then ever heretofore . a prayer when any drawes neere unto death . o mercifull lord god , upon the knees of our soules , and from the ground and bottome of our hearts we humbly beseech thee , that wherein soever satan hath any waies blinded him , or his own heart deceived him , or how farre soever the image of christ hath beene defaced and decayed in him . all his omissions of good duties , all his defects and wants in faith , repentance , prayer , obedience , &c. or whatsoever , i say wee most humbly beseech thee to forgive and pardon them all for the passions sake of thine onely sonne . whatsoever at any time since hee had his being , he hath either thought , or said , or done amisse , doe it away deare lord , as though it had never beene , and drowne it for ever in the bottomelesse sea of thine owne mercy . thou hast promised by thy prophet isa. 44. 22. that thou wilt put away the transgressions of thy people like a cloud , and their sins as a mist. now we pray thee let the inflamed heate of thy everlasting love shed thorow the bloody wounds of thy son , and shining through the sonne of righteousnesse upon his soule , disperse and dissolve into nothing all his iniquities , transgressions and sins . thou hast promised by thy prophet micah 7. 19. that thou wilt cast them all into the bottome of the sea. now blessed lord god , we pray thee , as that mighty host of pharaoh sunke into the red sea like a stone , so that neither sonne of man , nor sun of heaven ever saw their faces any more ; so let all his sins bee swallowed up for ever in the red sea of christ jesvs his blood , that they never show their faces againe to his shame , discomfort or confusion . thou hast told us with thine owne mouth , that thou inhabitest eternity , and dwells in the high and holy place , and yet with him also , that is of a contrite and humble spirit , to revive the spirit of the humble , and to give life to them that are of a contrite heart ; we humbly intreate thee for christ jesus his sake , that thou wouldest make good this promise to this thy servant , to the utmost sweetnesse and comfort thereof . o blessed lord god , let thy glorious presence shine into his heart with all those sweet refreshings , with which thou art wont to fill those happy soules which depart in thy favour and at peace with thee . let the pretious deservings and saving blood-shed of christ jesvs appeare fresh unto the eye of his faith : and let the blessed angell ministring spirits to thy chosen , at thy appointed time carry his soule with peace and comfort into the bosome of thy glory . o lord he is now going the way of all flesh , and his habitation is remooving from him like a shepheards tent . helpe now lord in this time of need . comfort him , wee beseech thee , with all the strength of heaven . thou hast within the rich treasury of thy mercy , thine own tender hearted bowells of compassions , the unvaluable blood shed of thy deare sonne , the unutterable comforts of thy good spirit , the pretious promises of life , and all the joyes of heaven , and he hath a poore soule that hungers and thirsts and longs for thy mercy and favour , before all the world . o lord our god wee humbly pray thee crown that soule of his with them all . let thine own omnipotent hand encompasse him , let the strong arme of the sonne of god mightily protect him from all infernall power , let the spirit of all comfort raise in his heart those heavenly raptures and sweet exultations of spirit , which are wont to fill the soules of them which are ready to lay hold upon a crowne of life , let thy blessed angels at thine owne time , carry his soule into the bosome of abraham , there to raigne with thee in rest , and joy thorow all eternity . a prayer in time of plague . o lord our god , remember us wee pray thee in mercy concerning that heavie and sore judgement of the plague of pestilence that fearefully walketh in darknesse , and wasteth at noone day , which thy just wrath hath kindled in the chiefe city of this kingdome . wee pray thee , good father , to blesse us with care and wisedome to meete thee now at first with truly remorsefull and repentant hearts , both for our own personall sinnes , and the crying abhominations of the times : let us seeke thee with fervency and truth in daies of humiliation and fasting , and cry mightily unto thee that so turning al unto thee with unfained repentance and sincere resolution to amend , thou maist in mercy heale our kingdome , and turne thine indignation away from us . a prayer in time of plague . most gratious god , sith by thy good providence we are met together at this time solemely to humble our selves , and afflict our soules in thy glorious presence , and before thy pure eye , we humbly beseech thee to give unto every one of us spirituall ability , and the saving assistance of thy holy spirit , that we may all doe it unfainedly , fruitfully , effectually , in the name of jesvs christ . o most mighty , and blessed lord god , our ever loving father in jesvs christ . we poore wretches , thy unworthiest servants , do heere humbly prostrate our selves , our soules and bodies before thy throne of grace , acknowledging from our hearts , that we are the vilest of all thy creatures , by reason of our manifold , and hainous sins , we are defiled and polluted in every power and part both of body and soule , to the very heart roote , and from the beginning of our being , we laid at first a bloudy foundation with adam in paradise , which utterly undid all mankinde , and had our hands in that horrible rebellion , which brought all mischiefs and miseries , all sinne and sorrow upon all the sonnes and daughters of adam from the creation to the end of the world , yea and all those hellish woes and tortures which shall lie upon damned soules everlastingly . o lord strike our hearts with remorse for this sin , of which we take so little notice , that we may bee humbled for it , all the daies of our life ; wee came into this world very sinkes of all impurity , concupiscence , and filth , we brought with us understandings starke blinde in all heavenly things ; wills stubborne , froward , rebellious to every good word and worke : memory sinfull and defiled : hard and stony hearts , raging and bedlam passions , earthly and sensuall thoughts and imaginations , dead and guilty consciences ; eyes full of adultery , wantonnesse , and wandrings , eare open to all rotten and ribald talke , tongues set on fire by hell , hands full of iniquity , feete ready to carry us to all manner of villany , and vanity : even bodies and soules ingrafted into the cursed communion of the divell , and wicked spirits , by reason of that originall corruption , and crookednesse which we drew from the loines of our sinfull parents . and this hereditary masse of naturall filth , lurkt in our natures like venome and poison , which made us odious and abominable in thy sight before wee were able to sin : when wee had power to serve the divell , it broke out upon us into as many fearefull transgressions and abominable lusts , as could possibly proceed from so empoysoned a fountaine . and since that time , good lord thou knowest we have borne our selves like traytors and rebells against thy holy majesty : we have actually transgrest all thy blessed lawes and commandements , every manner of way , in thought , word , and deed : fearefully wounding our consciences , greeving thy good spirit , and treasuring up wrath against the day of wrath . o lord wee have grievously sinned against thee , by contempt of thy word , the crying sinne of this place : by atheisme , ignorance , profanenesse , unbeliefe , distrust of thy providence , carnall security , pride , hypocrisie ; by fearelissnesse , and forgetfullnesse of thy great majesty , love of this world , and putting from us the evill day : by impatiency , discontent , inward idolatry in preferring some creature before the mighty lord of heaven and earth : by the grosse neglect , or wicked abuse of all the parts and kinde of thy divine worship : pretious and powerfull are those heavenly ord●nances of thine . thy word preached or read , prayer , meditation , conference , vowes , fasting , use of good bookes , good company and the like , some of those have been utterly neglected by us , others quite mard by formality and sloth . we have highly dishonoured thy majesty , by taking thy great name in vaine : in want of due esteeme , and an holy use of thy titles , attributes , ordinances , creatures , workes of justice and mercy abroad in the world . we have fearefully polluted thy sabboths , and profaned all thy ordinances upon those blessed daies . and as we have thus wickedly neglected thy worship and service in the first place , so wee have beene justly given over to beare our selves wretchedly , and unworthily towards our brethren : we have behaved our selves unthankfully to our superiours : proudly to our equals , unmercifully to our inferiours . though it may bee we have kept our hand from the grosse act of murder : yet lord thou know'st our tongues have beene swords , and our hearts full of blood . we have beene defiled with all manner of abominable lusts in our inward parts . our noble spirits that can never die , have been basely chained downe to the earth ; and kept in a wicked and dunghill slavery , and bondage to the world and worldly things . in our tongues we have beene guilty of a world of wickednesse . but above all , our hearts have beene restlesse fountaines of all ill : innumerable litters , and swarmes of vaine , vile , filthy thoughts , affections , and desires have continually bred in them ; very thorough-faires have they beene for satans impure suggestions , to walke up and downe in : in regard of malicious thoughts , very slaughter-houses ; in regard of uncleane lusts , very stewes , and brothel-houses ; in regard of the heate of boyling concupiscence , very hot-houses , and as the prophet hos. 7. 4. speakes , like a bakers oven . and lord our god , these are but the heads of our sins : the branches , streames , and particulars are infinite , able to sinke us into the bottome of ten thousand hells : and that which makes our sinnes a great deale more sinfull , wee have wretchedly and stubbornely committed them against many meanes of sanctification ; against the ministery of thy word ; against many sermons and gratious invitations ; against the motions of thy spirit , the checks of our conscience , the light of our knowledge ; against our vowes , and promises , thy many fatherly corrections , great mercies , and miraculous patience . good lord wee beseech thee to open our eyes , that wee may see the length , and breadth , the height and depth of this our wofull misery : the least of all our sins without repentance may justly bring upon us all manner of plagues and judgements in this world ; dispaire and horror upon our beds of death , and everlasting misery and torment in the world to come . what height of horror then , and depth of hell doe all our fearefull pollutions , and provocations all our life long deserve at thine hands ? now good lord our god helpe us , and for the blood of christ give unto every one of us before thee this day , true , and saving repentance , unfained godly sorrow for them all . let them all now come into our mindes , and be represented to the eye of our conscience , as so many fiery scorpions , out of which , except we take as it were the stings , by turning from them , while it is called to day ; they will sting hereafter with everlasting horrour . let us looke upon them , as upon so many foule feinds , ( sin made the glorious angels damned spirits ) how foule then doe they make us , who are sons and daughters of adam : let us behold them as so many foule and bloody instruments of christ his death , and cruell cut-throats to our owne soules , &c. let us cast our eye also upon thy pure eye , and infinite indignation against sin : by considering how in thy fierce wrath thou threwest downe so many glorious creatures from heaven . how thou cast adam and eve for eating the forbidden fruit out of paradise , drownedst the whole world , cursedst sodome and gomorrah as it were with hellish flame upon earth into ashes , cast off thine owne people who had beene so deare unto thee : puts sometimes a guilty enraged conscience even into an hell above ground , and hast created and provided the never dying worme , and unquenchable fire , even all the torments in hell , for impenitent sinners . o lord let these considerations , of the foulenesse of our sinnes , and the fearefullnesse of the curse due thereunto ; but above all the beholding of jesvs christ , dying and bleeding upon the crosse ; make every one of our hearts to breake and burst and bleede within us for them all : that wee may heartily , and abundantly mourne over him whom wee have pierced with them . and then most mercifull father we humbly beseech thee be graciously pleased to open upon us the blessed fountaine for sin and for uncleanenesse , even the blood of that immaculate lambe jesvs christ the holy and the righteous : breake thine own sweete name which is to forgive iniquity , transgression and sin , as a sweete perfume upon our broken hearts , and let our poore soules cast themselves for ever , with a lively and fruitfull faith into the armes of jesvs christ for everlasting safety , and for ever cleave to all the promises in thy blessed booke , as to the surest rocke , and let the soundnesse of the truth of this our cleaving unto christ , be hereafter testified , and manifested , by an hearty abandoning of all sin ; by all the workes of piety , justice , mercy , and truth , by a sincere respect to all thy commandements , by a fruitfull partaking of all thy holy ordinances , by a spirituall performance of all christian duties , by a constant growing in all heavenly graces ; and comfortable going on in the path that is called holy unto our dying day . and lord our god , we being thus sincerely humbled , truly comforted and reconciled unto thee in the face of christ ; we humbly beseech thee to enable us by thy might , to cry mightily unto thee for pardon , and reformation of the sins of this kingdome , which are many and hainous , and have provoked thee many a yeare ; and to prevaile with thee in christs name , for favour , and mercy upon all our deare brethren and sisters that are now groaning under thy visiting hand . good lord wee beseech thee upon this occasion , and blessed opportunity strike through the heart of every one in this land with a true remorse , and godly sorrow , both for his owne personall sins , and all the crying abominations of the time : that so we all turning unto thee with unfained repentance , and sincere resolution to amend , thou mayest in mercy command thine angell to cease from striking , heale our land and turne thine indignation away from us . it is a heavy judgement , and horrible sicknesse , which devoures now and eates up thy people in our chiefe city : and is fearefully scattered in many places abroad : it is called thine hand , thy sword , the stroake of thine angell , the snare of the fowler , the noysome pestilence , the terrour by night , the arrow that flieth by day , the destruction that wasteth by noone-day , and walketh in the darknesse . o lord our god , let us be humbled proportionably to the extraordinary terror of thy heavie hand . thou lord art acquainted with the anguish of all hearts , with the griefes , and groanes , the necessities , and wants of all distressed ones . and all those poore soules that are still afflicted under thy mighty hand , with the grievous pestilence in any part of this kingdome ▪ lie in a most rufull , comfortlesse , and desolate state , ordinarily they are destitute of all outward comforts ; they want the physitions both of soule and body , the presence , and comforts of their friends , neighbours , and all those who are dearest unto them . they are vexed with the rage of a horrible disease , assaulted with the fearefull sight of all their sinnes , the pangs of death , and terrour of thy dreadfull tribunall , we humbly beseech thee most mercifull lord , to ease , comfort , succour , and relieve them all , farre above that which we can either thinke , or speake in their behalfe . especially holy father , we pray thee blesse every one of them , with a right , and holy use of this thine heavy hand upon them , give them saving sorrow , and true repentance , the blood of thy sonne , pardon of all their sins , perswasion of thy love , peace of conscience , patience to endure their great extremities ; and a full recompence of all their outward desolations , with the sweete , and inward consolations of thy blessed spirit . and so sanctifie good lord this sore judgement to the whole kingdome , that we may all come from under thy visiting hand , as gold out of the furnace , refined from the drosse of our corruptions , and filth of sin , and so fitted and sanctified for the more sincere and glorious service of thy great majesty unto our dying day . o lord our god , thou beholdest now from heaven , what hearts we bring now into thy glorious presence , how full of deadnesse , earthly-mindednesse , listlesnesse , and unfitnesse to performe any holy duty with heavenly minds and spirituall affections , we pray thee to stirre them up , and quicken them by thy holy spirit , that they may bee ever feeling , and fruitfull in the use of all the ordinances , give every one of us spirituall ability , and helpe from heaven , to goe through it with life , and power effectually and pleasingly to thy great majesty in the name of christ . an other prayer for confession of sinne . o eternall god , great and fearefull , strong and mighty , yet mercifull , and gratious , long-suffering , abundant in goodnesse , and truth : keeping mercy for thousand , forgiving iniquity , transgression and sin : we poore wretches , vilest creatures doe heere humbly cast downe our selves , at the foot of thy great and glorious majesty , acknowledging from our hearts , that we are most unworthy to come into thy presence , or to call upon thy dreadfull , and holy name . for thou art a god of infinite majesty , and glory , and dwellest in light that no man can attaine unto , and we are vile wormes , dust , and ashes , dwelling in houses of flesh , and tabernacles of clay , wherein we can doe nothing but sin . thou art a consuming fire , and we are even as stubble before thee , ready to bee devoured by thy fierce wrath , if thou shouldest deale with us , as we have deserved . thou art a god of pure eyes , and canst not behold iniquity , and we are encompassed , and laden with all manner of pollutions and sinfullnesse . beside that bloudy rebellion with adam in paradise , and cursed leprosy of originall sin , which hath universally corrupted all the faculties ▪ and powers of body and soule , filling them with all hellish poyson , confusion and pronenesse to ill , the whole world hath beene worse for us , since wee came into it , there is nothing in heaven or in earth , but so farre as in us lay , we have polluted , wronged , dishonoured and abused it one way or other . 1. we have villanously stroke at the apple of thy pure eye ; holy father , many and many a time , with filthy thoughts , abominable lusts , and fearefull provocations , we have pressed thy mercies , even as a cart is pressed which is full of sheaves , we have shamefully abused the riches of thy goodnesse , forbearance , and long-suffering , leading us to repentance . 2. we have dishonoured thy deare sonne , by despising him in his ministery , neglecting his many gratious invitations , persecuting him in his members , and shedding his bloud in the sacrament . 3. we have grieved thy good spirit , by putting backe his holy motions , or smoothering them by worldlinesse , lusts , and earthly delights . 4. we have vexed thy blessed angels , so much as in us lies , besides many other waies , even in this house of thine , with unreverence , drowsinesse , sleepinesse , and the like , where they are beholding with delight the misteries revealed in the gospell . 5. we have wofully abused all thy creatures , they should have ministred to us continuall matter of heavenly meditation upon thy greatnesse , and goodnesse , power , and providence , &c. but our earthly minds have made no such holy use of them , but wee have covetously and sensually abused them to our owne ends , and carnall contentments . 6. even this kingdome , gratious father , wherein we have beene borne , and bread , and enjoyed many good things , hath beene much worse for us ; for we have had our hands lord thou knowest in pulling downe upon us , this horrible sicknesse of the plague of pestilence , and other judgements , both temporall , and spirituall : and without true , and timely repentance , are likely enough to hasten the destroying sword , and besome of destruction to make an end of us . 7. we have abused all thy fatherly corrections , and chastisements laid upon us in love , and for our good , they should have brought forth in us the peaceable and glorious fruits of righteousnesse , but they have rather begot murmuring , impatiency , and discontentment . 8. we have abused thy mercies , which have beene heaped abundantly upon us above measure , and without number , even to increase our security , and presumption and forgetfullnesse of the evill day . 9. we have abused the most gracious , and glorious day of visitation that ever any people enjoyed upon earth : passing over it very unprofitably , like sons , and daughters of confusion , not gathering any such stock and store of grace , against our ending houre as we might plentifully have done . 10. we have abused all thy blessed ordinances , those heavenly conduits of all spirituall blessings , grace , and comfort : by our unpreparednesse before , irreverence in the use of them , fruitlesnesse , and want of practise afterward . 11. we have wretchedly abused our owne bodies , and soules , by abandoning them to the service of satan , and making all our members instruments of unrighteousnesse to sin . fearefully were they infected with originall sin at first , but we have made them much more sinfull by our actuall transgressions ever since ; we have added a great deale of folly in respect of the mystery of christ : every way lord thou knowest we are become exceeding sinfull . we humbly intreate thee in the name of the lord jesvs to illighten our mindes , and open our eyes , to see the length , and breadth , the height , and depth , of this our sinfull misery , for which thou mightest justly bring upon us all the curses in thy booke , and all the torments in hell , and in the meane time plague us with giving us over to more hardnesse of heart , blindnesse of minde , deadnesse of conscience , slavery under our lusts , a reprobate sence , and to be finally sealed up with the spirit of slumber against the day of vengeance , which are farre worse then all the plagues of egypt . 1. thou mightest holy father even thine owne selfe for our many dishonours , and disobedience against thee draw that sword against us , that would eate flesh and drinke blood : suffer that wrath to be kindled in thy bosome against us , which would burne unto the bottome of hell : come against us as a beare robbed of her whelps , and rent the caule of our hearts , and teare us in peeces like a lyon when there is none to helpe . 2. thine owne deare sonne might for ever deny us his pretious bloud , to wash away the least staine from our sinfull soules . 3. thy holy spirit might never more put any motion into our hearts . 4. thy blessed angels might take no more charge over us , or be ministring spirits unto us for our good , but leave us as a prey to that roaring lyon , and his damned angels . 5. all the creatures might come justly armed against us , with their severall stings and rage to make an end of us , for rebelling against thee their creator . 6. this kingdome wherein we live , might justly fall into the mouth of some horrible confusion , and we inwrapt in the miseries and desolations thereof . 7. all crosses , afflictions , and thine angry visitations upon us , might be unto us the very beginnings of hellish paines . 8. thy many mercies unto us which should leade us unto repentance , might onely serve to far us against the day of slaughter . 9. the day of our gratious visitation might end , and the sun set upon the prophets . 10. all thy blessed ordinances might bee unto us the savour of death unto death . 11. our bodies and soules might bee most justly cast into the bottome of hell , there to be tormented with the damned for ever and ever . o lord our god , we humbly beseech thee for the lord jesus his sake , let a serious consideration of this our sinfullnesse and cursednesse breake our stony hearts into peeces , make them burst and bleed within us , and good lord our god , we being thus sincerely humbled , let us get faster hold upon the lord jesvs , with a sound and fruitfull faith then heretofore ; by a stedfast looking upon him , and all his sufferings , and satisfactions , from his comming from thy bosome untill his returning unto thy right hand againe : by survaying all the promises of of life sealed with his blood : by cleaving to his sweetest name : which is to forgive iniquity , transgression and sin : and resting our selves with a thankfull , and joyfull acknowledgement upon that blessed mystery of his free grace , which reacheth from everlasting to everlasting , &c. a thankesgiving . most mighty and most glorious lord god of heaven and earth , our light and life , our sun and shield : the strength of our hearts , and our portion forever . thou art the author of all our good , the fountaine of all our blisse , the well-spring of immortality and life , wherein we live , and move , and have our being , even our naturall , spirituall , and eternall being . and therefore to thy great and glorious majesty , we render from the bottome of our hearts , all possible praise , and thankesgiving , for all those glorious mercies , and richest favours which thou from time to time , hast abundantly and plentifully vouchsafed unto us most rebellious , unthankfull , and undeserving wretches . we thanke thee for the well-head , and first fountaine of them all , thy love towards us , and of all our good every way , even the good pleasure of thine own good will , thy free grace , and that mercy that reacheth from everlasting to everlasting . we thanke thee for putting us into this world in the best , and blessed part and time thereof . we might have beene borne , and lived in the time of the flood , and so beene drown'd and damn'd , or within the compasse of that almost foure thousand yeares betweene the creation and the comming of christ , out of the partition wall , and so have had no meanes or ordinary possibility of salvation . but have lived , and dyed in cursed paganisme , and heathenish idolatry ; we might have lived in that darke and damned mid-night , and have beene choakt with the doctrine of divels : wee might have lived at this time of the world , but amongst turks , pagans , infidels , where wee should never have heard savingly of jesvs christ : it 's thy infinite mercy wee have beene borne , and bread , and brought up in this happy time of the world , and blessed corner of the earth , this illightned goshan , where we have enjoyed or might have enjoyed , the glorious gospell of our blessed god with such purity , power , and peace . we thank thee blessed god for making us reasonable creatures , capable of grace and immortality . thou mightest have let us lie for ever in that abhorred state of being nothing , and wee should never have dishonoured thee : thou mightest have made us of those angels that are become wicked spirits , and then we had beene irrecoverably lost : thou mightest have made us toads , or tygers , vermine , or any vild thing : and we should never have prooved such traytors , and rebells against thee as we have beene . o lord , we praise thee , that thou hast made us of thy noblest creatures , and given us understandings like the angels of god , so that if we be not cursedly cruell to our owne soules , they may be saved everlastingly by the meanes that we enjoy . we blesse thee holy father , for thy fatherly care of us , being yet in our mothers wombe , wonderfully , and fearefully made : for that miraculous mercy in bringing us into this world , and giving us leave to see this light . for thy gratious watching over us while wee hung upon our mothers breasts , since that time for thy mercifull continuance to us of our life , health , liberty , outward meanes , the use of our wits , limbs , senses ; for all the good wee have had by good yoake-fellowes , good parents , good children , good servants , good neighbours , good governours , or any of thy good creatures , for every step we have made upon this earth , every bit of bread we have put into our mouthes , for every draught of aire we have drawne into these fraile bodies , and blessings more then heart can thinke , or tongue tell , and which we can neither possibly remember or expresse . above all , we of this place are bound to praise thy goodnesse most mercifull god , for that most incomparable jewel , that ever this world had , or sons of men enjoyed , the ministery of the word , and meanes of salvation , the discovery of the mystery of christ , and revelation of all thy blessed counsells . by the power whereof so many amongst us , as have truly tasted how gratious and glorious thou art in christ , doe blesse , magnifie , and admire , the bottomelesse depth , and infinite height of thy free grace , for our happy conversion from satan to the living god , for our change from nature to grace , a greater and more glorious work then the creation of the world , wherein thou hast improved thine owne infinite mercie , the unvaluable merit of thy sonne , and the mighty worke of the holy ghost , to make us of limbs of the divell members of christ , o blessed be that happy time , that ever we were so new borne . wee thanke thee for pardoning all our sins , the least of which would have damned us everlastingly : for renewing upon our soules the blessed image of the lord jesvs , the least glimpse whereof is infinitely more worth then the whole world . we thank thee for the lord jesvs , and every drop of his pretious blood , and all other sweetnesse wee finde in him ; for thy good spirit , and his gratious presence and residence in our soules ; for thy blessed selfe , and all the sweete communion we have with thy holy majesty ; for the prayers of thy children , communion of saints and the intercession of jesvs christ . we thanke thee heartily for any power or conquest thou givest us at any time over our sins ; for all our ability to doe thee any service , in any part or kinde of thy worship ; for all those afflictions and temptations which thou hast sanctified for our spirituall good ; for all the sweete and heavenly dewes of spirituall joy , which thou hast at any time shed into any of our hearts , from the throne of grace by the influence of thy holy spirit . blessed god , wee thanke thee infinitely for those glorious mansions of rest , for our everlasting blessings and peace purchased for us , with the blood of christ : for every moment of eternity in the highest heavens ; where wee shall fully and for ever enjoy pleasures without end and past imagination . o blessed joyes ! o blessed eternity ! o ever-blessed god ! furthermore gratious father , wee heartily praise thee for all those publique favours and blessings , which in great mercy thou hast from time to time vouchsafed unto this kingdome , wherein we have had a large and comfortable part . we thanke thee good father for the happy deliverance of this kingdome from the fiery and bloudy times of queene mary ; for raising up queene elizabeth , who raised religion as it were by a miracle from the dead : for all her miraculous deliverances from the cruell conspiracies of the bloody papists , especially that in 88. for all her blessed daies , wherein so many holy saints were sent to heaven . we thanke thee mercifull god , for delivering us from the rage and bloud of that day so long looked for by the papists , at queene elizabeths death ; for the quiet and happy succession of king iames of blessed memory , and all the peace and prosperity , and freedome from popery , and the destroying sword , especially the powder-plot . we thanke thee , father , most heartily , for the gratious setling of king charles in the royall throne , for his life and safety , and the happy daies we enjoy under his blessed raigne : and that thou hast put into his royall heart to give us this blessed liberty , and glorious opportunity , thus to humble our selves , and afflict our soules in publique before thy glorious majesty . we humbly intreate thee in the name of christ let every one of us receive at thy bountifull hands grace and power to doe it unfainedly , effectually , and savingly . for that purpose let thy blessings fall abundantly from heaven upon every soule here present , by the ministery of thy word , settle fast we pray thee by the finger of thy holy spirit in our memories , judgement , affections , hearts and consciences , all those points of holy truth with which wee have beene acquainted with this day , that by thy mercifull blessing they may prove thy arme and power to every one of us for our salvation , for the conversion of those who are yet uncalled , and the setting forward of those that are already thine , in the waies of life , all holy conversation , and neerer communion with thy blessed majesty . at last we cannot but reflect with compassionare hearts upon the grievous miseries and bleeding sorrowes of all our brethren and sisters afflicted with the plague of pestilence . thou art a pitifull god , full of tendernesse , meltings , and compassions ; thou art the father of mercies , and god of all comforts ; now we humbly intreate thee for thy deare sonnes sake , for thy infinite mercies sake , for thy holy names sake , of all thy loves unto the lord jesvs , and that with all the earnestnesse and fervency our poore dull hearts can possibly : that thou wouldest bee pleased to cast downe thy compassionate eye upon them all , stay the hand of thy destroying angell , spare them good lord , destroy not the people of thine inheritance , put up we pray thee thy arrowes into thy quiver , and thy sword into the sheath , now at the joynt supplications of all thy deare children who are in this kingdome , who are even now wrastling with thee with all fervency of spirit , let our poore prayers , and all theirs , even now meeting at the throne of grace , bee mightily strengthened and tendered unto thee by the intercession of the lord jesvs , and pull downe speedily upon us this mercy and gratious deliverance , that we may praise thee for evermore . lastly blessed lord we humbly beseech thee to pardon in mercy all those corruptions , infirmities , faylings , defects and imperfections which have beene mingled with these holy duties , sprinkle all our services , sacrifices and persons with the blood of that immaculate lambe jesvs christ , the holy and the righteous : accept them and us gratiously in him in whom thou art well pleased , in whom thy soule doth infinitely delight . and so good father we put our selves under the wings of thy gratious providence , for our safety and preservation , and our soules into the hands of the holy ghost for our further sanctification , and finall salvation in the name of jesvs christ , to whom with thee and the holy ghost , even to thee holiest father , to thee dearest saviour , to thee sweetest spirit , be ascribed eternity , infinitenesse , and everlastingnesse of glory and praise world without end . the authors private prayer . o my good and mercifull lord god , most holy and deare father in jesvs christ , i the vilest of all thy creatures and the worst that ever thou madest , by reason of mine owne horrible sins , doe here come unto thee upon the bended knees of my bleeding soule to intreate thee and beg at thy hands with all the instancy and fervency my poore , dull , cold heart can possibly for pardon , grace and mercy , for favour , compassion and abundant forgivenesse . o lord my god , thou knowest me full well , and thorowly , even to the bottome of my heart and beginning of my being : for besides that i came into this world loaden with an heavie burden and confused babell of crookednesse and corruption , in every part both of soule and body : thou knowest what a cursed confluence of all manner of pollutions , filthinesse , uncleanenesse , strange abomination , abominable lusts , and every villanous corruption that is wont to spring out of our impoysoned nature , made my poore soule a very sinke and sodom before i was converted . reckon up here unto god particulars , out of abundance of feeling , with a plentifull and sincere confession , and then goe on . thus o lord thou knowest , when thou very mercifully at the first didst call and knocke at my heart by the ministery of thy word , with what stubbornenesse , reluctancy and delaies i withstood the worke of thy blessed spirit for the salvation of my owne poore soule . how loath i was to open the eyes of my understanding to let in the heavenly light of that holy truth , which onely could make mee gracious here and glorious in thy kingdome hereafter . and when thou hadst something conquered the hardnesse of my heart , so that in some measure i saw the hatefullnesse of my sin , and felt the horror of thy wrath for them . o lord thou knowest i did not so grieve , sorrow and take on , as so great and grievous a sinner ought to have done , i did not mourne for them as the mourning of hadadrimmon in the valley of megiddo , i was not sorry for them as one is sorry for his first borne . i was not throwne downe into the dust , and into the place of dragons , and into that depth of humiliation which the villany and variety of my many most horrible transgressions , farre as much as the sins of the vilest wretch that ever lived upon earth , required at my hands . nay , and when after the sence and acknowledgement of my vile and damnable estate , i saw the blood and merits of my blessed redeemer to be the onely meanes to save me from out of hell , i did not feele in my selfe that hunger and thirst , that panting and longing , those groanes , supplications and strong cries for that soveraigne and saving plaister to heale my wounded soule , as mine owne misery and the excellency of my christ should have moov'd me unto . and when at length it pleased thee upon thy owne free mercy to offer unto my sorrowfull and sinnefull soule thy deare son , and all his pretious sufferings , my unbeleeving and naughty heart did not embrace , and lay hold upon him with that fastnesse and faithfullnes as the certainty of thy promises , the truth and sweetnesse of thy mercy most plentifully revealed in thy word doe straitly enjoyne mee . thus lord even every step of my passage out of nature into grace , out of corruption into christianity , and the snares of the divell into the kingdome of christ , was , as thou knowest , fearefully hindred with the hardnesse of my own corrupt heart , and fowly polluted with the lusts and rebellions of my sinfull nature . nay , and that which grieves me the most , and should justly make my heart even to bleede within me , since i gave my name unto religion , came into the communion of saints , and entred the waies of new obedience , i have beene dragd back by the cruell pollicie of satan , and the accustomed yeeldingnesse of my sensuall dispositions into some vile and hatefull abominations of the daies of my vanity , and time of unregeneration : and also overtaken with some new knowne scandalous sins , to the grieving of thy good spirit , the grievous wounding of my conscience , and the disgracing of my profession . i have beene very slack and slow , and faint-hearted in promoting thy glory , furthering good causes and performing holy duties . i have beene very dull and cold , cowardly and formall in all the waies of godlines , and my christian warfare , in respect of many christians , who have not neere beene so great sinners before they were converted , or receiv'd the thousand part of those favours from thee , as i have done . i have beene too heavie , heartlesse and uncomfortable in my profession , conferences , godly exercises and practises of grace ; i have not so rejoyced , as i ought , in all the good things which thou hast done for me , i have not walked so cheerefully towards a crowne of life , as formerly towards the damnation of hell . nay , lord , and even in those things , wherein i should have the greatest comfort , when i examine my naughty and deceitfull heart , i finde nothing but confusion of face . even my prayers , hearing and reading the word , receiving the sacrament , meditations , conferences , &c. are so mingled with temptations , worldly thoughts , by-respects , deadnesse and drowsinesse of spirit , so mard with privie pride , and secret hypocrisie , that i cannot remember them without griefe of heart ; neither dare i thinke upon them without prayer for the pardon of their imperfections . i finde great matter of humiliation in the best of them , and i know thou mightest there also finde much matter of damnation , if thou shouldest deale with me as i have deserved . o lord my god , this is my state , nay and indeed a thousand times worse and more wofull yet then i or the tongue of an angell can make it . and i have nothing in the world to say for my selfe , i have none to goe unto either in heaven or in earth , but onely to intreate my blessed redeemer to speake unto thee in my behalfe , to make intercession for me with his glorious merits and pretious blood-shed : and to flee unto those melting bowells of thy fatherly compassions and tender-heartednesse , with which thou art wont to meete and fall upon the neck of every humbled , sorrowfull and broken-hearted sinner . i do therefore beseech thee , mercifull lord , upon the bowed knees of my sin-grieved heart to pardon and put away all my many horrible , hainous and abominable sins in the pretious blood of thine own deare son. it is onely the pretious blood of that spotlesse lambe which hath power and force to turne the deepest staine of scarlet and crimson sins into the whitenesse of snow & wooll . and there was never poore , sinfull wretch had more need of the multitude of thy mercies , and abundance of that saving blood to doe away the multitude of my sins , and to wash & purge and rinze my filthy and polluted soule . i pray thee therfore for christ jesus his sake , for thy holy names sake , for thine infinite mercies sake , and for thine own covenants sake , to make good unto me the true sweetnesse , & utmost comfort of all those gracious promises of life , which ere flowed from thy free mercy , through the passion of thy son upon any poore soule , who sought thee with truth of heart , & truly lov'd the glory of thy name . i strangely deceive mine owne heart if i doe not hunger and thirst for thy favour and pleased countenance more then for all the treasures of the earth , & the glory of the whole world make mine heart i pray thee , as thou wouldst have it , and then be a sun & shield unto it , and crowne it with al the comforts of heaven , as thou hast promised : then seale unto it for ever the sure mercies of david , & the salvations of the life to come . and i beseech thee also , to be so loving and mercifull to my longing spirit , so tender-hearted and kinde to my trembling heart , that i may feele in my conscience the sprinkling of the blood of thy son , for the appeasing of it , & that my poore soule may sensibly know what great things thou hast done for it , and that thou art reconciled unto it for ever in christ jesus . above all things fill my heart with the joyfull feeling of thy mercies in the pardon of my sins ▪ that so my quieted soule may sweetly sleepe , and solace it selfe everlastingly in that peace which passeth all understanding , and in the bosome of thy compassions . and for the time to come , i pray thee , to help me more and more to renew & increase my repētance , to better & inlarge my obedience : and put to thine owne holy hand to strengthen every grace thou hast given me . o lord my god , i could never yet get neere that hand & hatred over my sins , as i have infinitely desired . i beseech thee now at length let mee feele thy speciall comfortable power mightily assisting me in this holy businesse . the sins of my youth have beene most hatefull , execrable and abominable , both to god and man , nay and i have been guilty of many horrible villanies , which have beene only knowne to thy all-seeing eye and mine owne corrupt conscience . i pray thee blessed lord , for thy christ his sake , to worke in my heart godly sorrow , true loathing , sound repentance and humiliation for them all , in some good measure answerable and proportionable to their heighnousnesse and excesse . oh grant mee that happinesse , that i may look back upon all those fowle pollutions , and sinfull vanities of my unregenerate time without either sensuall delight , or slavish horror ; even with a sincere hatred and heavie mourning . let me see them without any despairefull feare , being assured they are done away with the blood of thy son , as though they had never been : & without any secret delight , lest i renew and multiply their guilt & grievousnes upon my poore soule , which they have too fearefully wounded already . and lord i pray thee also , put quickning life , power and feeling into my heart and affections in the performance of every holy duty , which is the very heart and soule of a pleasing sacrifice and service unto thee . increase in me an holy feare , reverence & respect to all thy commandements . cause and continue in me a sincere , universall , and constant obedience unto them all , & that not from any slavish feare , private end or by-respect , but for conscience sake , a soule-like feare of thee and love of thy glory . and if at any time , as it is ordinary with gods children , it shall please thee to exercise me with any crosse , disgrace , slander , discoūtenance , losse of goods , disease of body , terror of soule , or the like , i pray thee ever sweeten & sanctifie them unto mee by thy blessing : & grant that i may ever obediently with all peace of heart , & patience of spirit submit to thy will & wisedome therein ; being fully assured that to me , which am in christ , the sting , curse and poyson of them is most certainely pulled out by the passion of thy son. and resting ever upon thy sweet & pretious promises , that thou having given me christ jesus , will never deny me any truly needfull and and comfortable thing , while the world stands . and that all things , even the rage of satan , the malice of men , the miseries of this life , nay even the sins of my soule , in an holy sence , by thy blessings shall turne unto my everlasting good . add i pray thee , daily more and more strength and life , and new degrees unto all these graces , which it hath pleased thee in some measure to plant in my soule of thy owne free mercy , and for the mediation of ▪ thy son. increase my knowledge in the great mystery of grace , my reliance and trust in thee , as one most powerfull , mercifull and true ; my hope and patient expectation of thy presence , and assistance in all things that are to come ; my love of thee , thy word , thy children and all things that belong unto thee ; my zeale & courage for thy glory and truth & good causes and good men ; feare of thy great name ; humblenesse and lowlinesse of minde . the spirit and power of prayer ; patience and contentednesse in all troubles and trials , &c. or what other holy virtue thou hast in great mercy vouchsafed unto me . grant i pray thee and give me grace to imploy and improove them all to the utmost & for the best advantage in procuring thee glory , good unto thy church and comfort unto mine owne soule . blesse i pray thee and be mercifull to all creatures , and to the whole world . draw , if it be thy blessed pleasure turks , infidels , jewes , to the light and acknowledgement of thy saving truth , and the salvation of their soules . blesse our king specially and principally , and all his dominions . roote out of them wee pray thee , all ignorance , profanesse , popery , pride , oppressions and all the workes of the divell . purge we humbly and earnestly beseech thee this church and kingdome wherein wee live , and that mightily and speedily from all disorders , sedition , faction & corruptions , which any way dishonour thy majesty , vex thy children or hinder a free and glorious passage of the gospell of thy sonne . blesse the people committed to my charge , my owne family , my friends , my goods , house , cattell and all things that any waies belong unto mee . remember i beseech thee with speciall love and tender-heartednesse all thy deare children whersoever they be , especially those who desire my prayers for them , and have made the troubles of their soules knowne unto me . i pray thee for thy christ his sake , let them fare the better for the poore prayers of thy weake and unworthy servant . gratious lord , i praise and magnifie from the ground and bottome of my heart , thy glorious name , and the sweetnesse of thy mercy for that golden chaine of comfortable providence , which thy mercifull hand hath linkt together for my good ever since i was borne . thou gavest mee a most loving and kinde father , a very skillfull and learned schoole-master , worthy and ingenuous education , &c. thou preservedst me mightily and almost miraculously from mayming or suddaine death . thou followedst mee bountifully with thy favours at the university ; and didst infinitely above all hope and expectation , raise up variety of meanes from time to time for my maintenance there , &c. thou broughtst me at length fairely , easily and uncorruptly into this place and pastorall charge i now injoy . thou hast given me out of thine own free , immediate mercy a deare and loving wife , incomparably the fittest for me that could have beene found upon the face of the whole earth . but above all , the comforts which thou hast brought unto my poore soule by my booke have beene most unspeakeable and glorious . blessed for ever be thy glorious name therefore , &c. in a word , i am verily perswaded there was never wretch upon earth , that receiv'd so many mercies , favours and comforts from thee , and return'd so little thankefullnesse , service and obedience unto thee . o lord my god , forgive i pray thee the infinite disproportion of thine immeasurable bountifullnesse to me , and my most weake imperfect and sinfull obedience & service unto thee . o forgive it , forgive it for christ jesus his sake , &c. finis . notes, typically marginal, from the original text notes for div a16315-e100 1 sam. 13. ●4 . acts 13. ●2 . juxta cor ●●um . q. d. qui praeceptum divini consi●●● exequi●ur virtute devotionis greg. mag. expos lib. 5. in 1 reg. cap. 13. devotio ▪ est pius & humilia affectus in devm humilis ex conscientia infirmitatis pro priae : pius ex consideratione divinae clementiae aug ▪ de spir. & anima cap 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit arist. rhet lib. 3 cap. 2. ●lloigne qu● divinitùs ad altare venerit deinceps custodito omnia erant accendenda quae in tabernaculo accendi oportebāt . aug. quest. super levit. lib. 3. ● 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lxx oratio pro pau●ere . tremel . & ●un . i●te psalmus in principio vocem prophetae continet ex persona peccatoris hier. quod slen●es dica●●s nos qui pro peccatis 〈◊〉 his ver●iculis ●do●emur . arnob. a discourse about the state of true happinesse deliuered in certaine sermons in oxford, and at pauls crosse: by robert bolton. bolton, robert, 1572-1631. 1611 approx. 373 kb of xml-encoded text transcribed from 91 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a16317 stc 3228 estc s116180 99851397 99851397 16668 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. 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(eebo-tcp ; phase 1, no. a16317) transcribed from: (early english books online ; image set 16668) images scanned from microfilm: (early english books, 1475-1640 ; 1371:01) a discourse about the state of true happinesse deliuered in certaine sermons in oxford, and at pauls crosse: by robert bolton. bolton, robert, 1572-1631. [24], 156 p. imprinted by felix kyngston, for edmund weauer, and are to be sold at his shop, at the great north-gate of pauls church, at london : 1611. running title reads: a discourse of true happinesse. reproduction of the original in the central library (bristol, eng.). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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sampled and proofread 2003-09 olivia bottum text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a discovrse abovt the state of trve happinesse : delivered in certaine sermons in oxford , and at pauls crosse : by robert bolton . 2. corinth . 13.5 . prooue your selues whether yee are in the faith : examine your selues : know yee not your owne selues , how that iesus christ is in you , except yee be reprobates ? at london , imprinted by felix kyngston , for edmvnd weaver , and are to be sold at his shop , at the great north-gate of pauls church . 1611. to the right worshipfvll , his very good patrone , sir avgvstin nicols , knight , serieant at the law ; the glorious comforts of grace here , and the blessednesse of immortalitie hereafter . sir , i hauing been often and much solicited with varietie and iteration of strong importunitie , to publish and let passe into the eie of this censorious world , these , thevery first fruites and essaies of mine imployment and businesse in the ministerie ; did apprehend and embrace this season with better contentment , and with more cheerefulnes addresse and compose my self thereunto : because i did see opportunitie offered thereby , to let appeare abroad my thankfull acknowledgement of your respectfull and more then ordinary fauour vnto me ; and a publike testimonie of your worthie and exemplarie integritie , in discharging your hands , and faithfully disposing that portion of the church his patrimonie committed to your trust and conscience . an affaire ( though in these desperately sinfull times , fearfully and accursedly abused ) of high and waightie consequence , and of great power , as it shall be discharged with conscience , or corruption , either further to ruine our church , and bring it to more miserie and desolation , or to repaire and aduance it to better state & more happinesse . for mine owne particular , it hath so pleased god to guide your heart in this busines , and to blesse me with his prouidence , that wheras too many patrones now adaies ; either by detaining sacrilegiouslie gods portion , agai●●● all grounds of equitie both diuine & humane ; or by furnishing church-liuings simoniacally and corruptly , do certainly pull vpon their own heads , soules and bodies , goods and posteritie , an heauie and horrible * curse , and shall thereby make their account to be without fauour at the last day : and whereas many worthie men , after they haue wearied and wasted their bodies and mindes , their spirits and patrimonie in studie , and worne out their hopes with long and tedious expectation , pursuit and dependance ; come at length , with much adoe , to no great matters , and when all is done , it is well if they escape all galling and gash of conscience , such is the strange iniquitie of the times : yet i say , so worthily haue you dealt with me , & so vprightly in the church his cause , that vpon your owne first motion you sent vnto me to accept the place i now enioy from you , and offered me a faire , a free and comfortable passage to the exercise of my ministerie abroad ; which next vnto the saluation of mine own soule , i hold most deare and precious ; when i neither sought after , nor thought vpon preferment . this your rare and singular bountie , did at the very first affect me with a secret sense of an extraordinary obligation , for all inward affectionatnes , and with a desire of representing it in some visible forme of outward testification . but when i did after further consider , first how that sacriledge and simonie , that damned couple of crying sins , like two rauenous harpies , and the two insatiable daughters of the horsleech , had seazd euen vpon the heart of our church , readie to rent and teare in peeces her very heart-strings , and to sucke out the inmost blood and last life of our dearest mother : when i looked aboue me in this famous vniuersitie where i haue liued , and saw many reuerend and learned men , full of the light of diuine truth , and of the water of life , able gloriouslie and comfortablie to illighten many darke places and drie soules in this land , readie to expire and powre out their soules in the bosome of this their famous nurce ; not brought vp by her to die at her breasts , but if they might haue honest and lawfull passage , readie and resolute to enlarge christs kingdome abroad , and to oppose with all their power , against the bloodie torrent of poperie and rage of antichrist : lastly , when i weighed with my selfe mine owne naturall declination and resolued vnfitnes , to make a noise and stirre in the world for preferment : i did finde that as these considerations did before giue small hope of changing my station ; so now they were of power yet further to double the impression of your worthie and extraordinarie goodnesse vnto mee , and freshly to renew the thankfull deuotions and apprehensions of mine heart . out of which hath sprung in me a thirsting earnestnes and contention of spirit , to returne vnto you , for these temporall fauours , so farre as the nature of that high ministeriall function , wherein i stand , shall guide me , and the power of my poore abilitie can reach ; the blessings of heauen , and comforts of a better world . to which end , i here present vnto you this treatise , which i haue intended to be , so farre as my gracious god hath giuen me vnderstanding in the point , as it were a looking-glasse or touchstone , to whomsoeuer it shall please to take thorow notice thereof , for the discerning and trying , in some good measure , whether he alreadie bee of the number of those fewe which truly liue the life of god , and vnder the scepter of his sonne ; or lie as yet enthralled in the inuisible chaines of damnation and death , and vnder the large and powerfull raigne of satan . for i am perswaded , that in this glorious noontide of the gospell many thousands deceiue not only the world , and others , but euen themselues and their owne soules , about their spirituall state : thinking , if they finde in themselues a freedome from grosse and notorious sinnes , fairenes of conditions , ciuil honestie , a formall profession of christianitie , outward performances of religious seruices , that then their case is good enough for heauen ; though there bee wanting the sauing power of inward sanctification , and the truth of a sound conuersion ; though they bee strangers to the great mysterie of godlinesse , and disacquainted with a conscionable and constant course of holinesse in their liues and actions . but we must conceiue , that ouer and besides these degrees of goodnesse , with which millions of men content and deceiue themselues ; yea , and quite beyond , and vtterly without the compasse of all worldly glorie , all visible pompe , the most admited greatnesse and sufficiency vpon earth , for which a great part of the world exchange the euerlasting happinesse of their soules ; there is a paradise of christian comforts , a royall peculiar , a victorious simplicitie , a neglected innocencie , a marueilous light , an inuisible kingdome , an heauen vpon earth ; which i call the state of grace ; and labour in the ensuing discourse to difference from al perfections and sufficiencies attaineable in the state of vnregeneration . i meddle not purposely with the notorious sinner : for me thinkes , in these daies of light , there should none so wilfully and deeply inwrap himselfe in darknes ; but that in his cold blood , and more sober consideration , will acknowledge and confesse , that the state of notorious sinfulnes , is the state of wretchednes and of death . and that there is no hope for the drunkard , the swearer , the lier , the vsurer , the vncleane person , the sabbath-breaker , the sacrilegious , simoniacall , and sinners of such infamous ranke ; but a fearefull looking for of iudgement , and , without repentance and forsaking their sinnes , an eternall separation both from al possibilitie of grace and sound comfort in this life , and from the fruition of the ioyes and blessednes of heauen hereafter . i therefore endeuour and desire to come neerer and closer to mens consciences , and to tell them , that out of a conceit of their morall honestie , and outward religiousnes , they may perswade themselues that they are rich and encreased in spirituall store , and haue need of no more for the attainment of heauen ; when in deed and truth , as concerning the power of sauing grace , and sincere exercise of religion , they are wretched , and miserable , and poore , and blind and naked . in these luke-warme times , many there are , who with the fruites of a temporarie faith , and some light of the generall graces of the spirit , make a faire shew , and win good reputation for their spirituall state , both with their owne hearts , and with the world abroad , when to the eie of heauenly wisdom , and in truth , they are but only blazing-stars , and earthly minded , not fixed in the same firmament with the sunne of righteousnes , nor of an heauenly stampe . and if they rise not higher in their affections and conuersation from earth and earthly vanities , when their rootlesse graces shall be withered and wasted away , their fall will bee sudden and fearfull ; and their former vanishing flashes of vaine hope for future happinesse , will be turned into horror and extremest miseries of despaire . most behooffull then is it for euery man , in time , to search and examine himselfe whether christ iesus be in him or no. and it is one of the worthiest and noblest imployment of the soule , to reflect vpon it selfe , and with an vndazeled and vndissembling eye thorowly to trie and descrie cleerely it owne state , whether it be already washed with the blood of christ , and enliued with a supernaturall vigour and life of grace ; or yet lie polluted in it owne blood , and vnder the power of the first death . i wonder how any man can bee at rest and quiet , vntill he be assured and secur'd in this point , sith vpon it depends his euerlasting estate in another world . nay , sith euen in this world , euery vnregenerate man , let him be otherwise neuer so great , or adored aboue others , neuer so absolute in all other excellencies and perfections whatsoeuer ; yet being out of the state of grace , is a very limbe of satan , a child of darknesse , and one of the familie of hell. the wrath and vengeance of god , all the furie of the kingdom of darknesse , the rage of all the creatures , though hee little thinke vpon it , are euerie houre readie and addrest to seize vpon him , as a traitor and rebell to the highest maiestie , and to dragge him downe into the bottome of hell. whereas the state of true christians , and gods faithfull ones , is most comfortable and glorious euen in this life in this vale of teares , and in these tabernacles of clay . for their comforts are not fading and earthly , springing out of the sinfull pleasures & transitorie glorie of the world ; not fastned vnto honors , greatnes and possessions , to the encrease of corne , and wine , and oyle : but they are of a right noble and heauenly temper , framed and emplanted in the sanctified soule by the spirit of all comfort ; and therefore euerlasting and vnconquerable , able to keepe a man in heart and resolution against the malice and cruelties of all aduersaries , of all creatures . they only are truly and soundly perswaded by the sweet and secret testimonie of the spirit , and by the euidence and experience of their own holy life , that after the approching and much longed for period of a few and euill daies , they shall raigne with god almightie , the holy angels and glorified saints , in vnutterable and endlesse pleasures for euer and euer : and therfore easily and resolutely with much indignation & contempt , ouer-looke and throw out of their hearts , all worldly thoughtfulnes , all excessiue desires of earth and earthly vanities , all restlesse aspirations after transitorie honors , the noble miseries of this wretched life . they alone haue fastned the eye of their mindes , illightned from aboue with sauing faith , vpon the vnualuable pretiousnes and lasting beauty of their immortall crownes in heauen ; and therfore all the glittering and golden representations , with which the flattering world hath formerly deceiued and dazled their eyes , appeare to be nothing but darknes and desolations . their glorie indeed heere vpon earth doth not consist in outward pompe and state , it doth not shine to carnall eyes , it is vndiscernable to the sharpest sight of worldly wisedome and policie : but inwardly and with spirituall fairenes , their diuine graces make them so truly honorable and louely , that somewhere in scripture they are called the glory of god , and are as deare vnto him as the pretious ball and apple of his owne eye . they are in so high esteeme and account with angels , that those excellent creatures with much ioy & alacrity become their guardians , and seruiceable vnto them with extraordinarie care and tendernes . all the creatures groane , and desire to bee deliuered into their glorious libertie ; and in the meane time , with a secret and insensible reuerence , they adore the sacred character of diuinitie that is stampt vpon them . all the saints acknowledge them to bee more excellent then their neighbours , of the household of god and heires of heauen . nay , the wicked themselues , many times , are confounded and stand amazed at the height of spirit and resolution that possesseth their hearts , and at the sober & vndanted maiestie that shines in their faces . this , and a thousand times more then this , is the blisfull state of gods children euen in this life . howsoeuer they be neglected and trampled vpon by the world and wicked men ; yet in the iudgement of god himselfe , the blessed spirits , and all men of true worth indeed , they are the only angels vpon earth , and the royall citizens of this kingdome of grace . the prosecution of this point would bee comfortable , but so i should be more tedious . no more but this therfore at this time : certaine it is , if a man were crowned with the royall state and imperiall command of all the kingdomes vpon earth ; if his heart were enlarged to the vtmost of all created capacitie , & filled with all the exquisite and vnmixed pleasures that the reach of mortalitie and most ambitious curiositie could possibly deuise , and might without interruption and distast enioy them the length of the worlds duration ; they were all nothing to the enioyment of the pretious and peereles comforts of the state of grace , but euen for an houre . i speake the truth , i vse no hyperbole , the spirit of all comfort , and consciences of all true christians bearing me witnesse . good sir , let me humbly entreate you with a proportionable zeale and feruencie , to encline and enlarge your affections to the pursuit and practise of so excellent and glorious an happinesse . which that you may doe , i will continuallie prostrate and powre out my soule in prayer , before the throne of grace and mercie : and rest , your worships to be commanded euer in the lord iesus , robert bolton . an advertisement to the reader . christian . this discourse which now stands so close together , was deliuered in fiue seuerall sermons , but all to a most iudicious and intelligent auditorie ; therfore there is a continuance of matter , coherence , and stile . i must entreat thee , out of thine ●ngenuous discretion , to distinguish the places where they were preacht , as thou shalt find the direction of my speech , and some particular applications more naturally and necessarilie with indiuiduall reference appropriated thereunto . the reasons why i spent the most of my meditations , and sticke so long in descrying and desciphering the state of formall hypocrisie ( for therein i haue trod a something vncouth and vnusuall path ) are these : first , i considered that in this full light of the gospell , a great number of men appl●●d and content themselues with a superficiall glistering of a formall profession , outward conformitie to the ministrie of the word , and some false flashes of an vnsound persuasion that they are in the ready and right way to heauen ; when as indeed it hath not inwardly illightned their vnderstandings with sauing knowledge , heated their affections with true zeale , subdued their sinfull thoughts , and noisome lusts with the power of grace , nor softned and sanctifi●d their hearts to yeeld a cheerfull , sincere , and vniuersall obedience thereunto : and so after a few miserable daies spent in a prosperous securitie , they fall into the iawes of hell before they mistrust any such matter ; and the pit of destruction shuts her mouth vpon them , before they know and acknowledge , their broken and bankrout state in spirituall things ; i therefore desire and endeauour to awake them out of their golden dreame of imaginarie future happines ; that with open eyes they may see their present spirituall pouerty , and so betimes preuent the anger to come . i hope in the lord , and wish hartily , that by a dispassionate and thorow perusall of this treatise , they may take some scantling of their owne estate with god ; and entring a serious and impartiall search and examination of their consciences , discouer and reueale themselues vnto themselues ; and so if they belong vnto the euerlasting couenant of grace , s●ep forward into the state of grace , the paradise of true christianitie , and practise of holinesse ; that their deare and pretious soules may be saued in the day of the lord ies●s . secondly , i did conceiue that there is a threefold cord , three maine and capitall causes , that violently hale downe vpon vs from heauen many both corporall and spirituall plagues , and bind them fast to the bowels , and principall parts of this kingdome , and doe daily more and more ripen the iust wrath of god , for the powring out of his last vengeance vpon this sinfull nation . they are those : 1. the ouerflowing torrent and vnbridledrage of many crying sinnes , fearefull abominations , and desperate prophanenes . 2. a sensible declination from their first loue , and decay of zeale , euen in christians . 3. a luke-warmenes and want of thorownes and sinceritie in formall professors . as for the first : by our horrible sins and hatefull ingratitude for mercies without measure , and miraculous deliuerances , wee grow so heauie vpon the lord , that we presse him , and the bowels of his tenderest compassions . as a ca●t is pressed that is full of sheaues ; so that it is impossible , but that shortly , without great humiliation and generall rep●ntance , wee should wrest out of his hands the vials of his last wrath , and force him to come against vs with the beesome of vtter desolation . it is to bee feared ( so grieuous and endlesse is the impietie and imp●nitencie of this land ) that his forbearance in the meane time , is not for any hope he hath of vs ( for what good hath a durable and extraordinarie plague done vpon vs ? ) but onely by reason of the cruell and implacable insolencie of our enemies ; because ●ee is loth to make vs a prey to the wolues of rome , and matter of triumph to such a mercilesse and murderous generation . who knowes but that the match had reached vnto the powder , had not the lord out of the bottomlesse depth of his vnlimited mercies laid hold vpon his owne argument , deut. 32.26.27 . i haue said , i would scatter them abrode , i would make their remembrance to cease from amongst men , saue that i feared the furie of the enemy , lest their aduersaries should waxe proud . left his and our aduersaries , those breathing diuels the gunpowder papists , should too proudly and barbarously haue insulted in the ruines of his people , and the banishment of his glorious gospell . the lord giue vs vnderstanding hearts to consider these things in time , lest he come vpon vs with his wrath , neuer more to bee appeased , and teare vs in pe●ces when there is none to h●lpe . may any man driue away an hungry lion in the wood ? or quench the fire in stubble , when it hath once begun to burne ? may one turne againe the arrow that is shot of a strong archer ? if the lord once whet his glittering sword , and his hand take hold on iudgement , with purpose to roote out a sinfull and rebellious nation ; there is no power or policie , no multitude of men , or magnificence of state , no armour of the mightie , or arme of flesh , shall euer bee able to giue any succour , reliefe , or deliuerance . concerning the second : certaine it is , that our blessings of peace , and strength of state , breed by accident much abatement of forwardnesse , and zeale in godlines , secret indeuotion , and coldnes euen in many true professours , carelesnes in obseruing their waies , wearinesse and vncheerefulnesse in doing good , and performing holy duties , vnpreparednesse in comming to diuine seruices , religious exercises , and the lords table , sleightnesse and vnprofitablenesse in prayer , meditation , christian conference , and dailie examination of their consciences , neglect of opportunitie in winning their brethren vnto the feare of god , and of working vpon , and preuailing with their kindred , acquaintance , familiars and families . thus wickedly and vnthankefully turne we the mercies of god into occasions of sinne , and suffer our temporall happinesse to wast and consume our spirituall blessings . and the more we are secured in our outward state , the more heartlesse we are in the seruice of god , and the affaires of the life to come . but let vs looke vnto it : for as the louder and crying sinnes of this land are the great and strong cartropes ; so vndoubtedly , these as lesser cords haue their part and some power in drawing vpon vs heauie iudgements , and in preparing further vengeance , except wee amend , and returne to our first loue . would to god that we would keepe fresh in our minds but this one consideration : that the same god , which against the expectation both of heauen and earth , of rome and hell , of diuels and papists , turned our feares and amazements at the death of that glorious saint , the late queene , into safetie , and a sure foundation , by the most happie succession of our gracious soueraigne , and his roiall seed ; can out of his iust iudgements for our vnthankefulnesse and securitie , in the very turning of an hand and closing of an eie , dash all our hopes , and shut vp the whole body of this flourishing kingdom in the pit of irrecouerable destruction . it had bin done , had fauks fired the powder : and who knowes what those busie and bloody heads are euen now hammering in the same kind ? besides these two now mentioned , there is another capitall cause of gods heauie displeasure ; which though i● make no great noise , nor be much taken notice of vpon earth , yet ●t is much lothed of god almighty , and cries loud in heauen for vengeance vpon vs : it is a lukewarmenesse , and vnzealousnesse , a cold and carelesse mediocritie in spirituall matters , and as it were , a neutralitie betwixt notorious sinfulnes and sauing sinceritie . when men perhaps with diligence , willingnesse and forwardnesse submit themselues to the hearing of the word ; but subordinate the power and practise thereof to their ●ase , honours and worldly contentments : when they wil needs hold an outward correspondence with the world , and yet inwardly maintaine and nourish hope of saluation in themselues : when they straine their wits , and striue to partake both of the comfortable fauour of god , and corrupt fashions of the times ; both of the pleasures of their sweet sinne , and the sweetnesse of the true peace of conscience , which are as inconcurrent as two parallel lines , and as incompatible as light and darkenesse . these men , though in the worlds opinion , they be of ciuill honest cariage , of moderate spirits , and of a stated temper in religion ; and in their owne conceits , rich and enriched , and want nothing , yet indeed they are meere staruelings , and starke beggers in respect of the true riches , and lasting treasures of sauing grace , and in the very case of those ( except in the meane time they buy of him gold , garments and oile ) which shall neuer see christ iesus in his kingdome to their comfort : for amen , the faithfull and true witnesse hath vowed it , that he will spue such out of his mouth ; and wishes much rather that they were key-cold , then such formall christians : his speech imports thus much : i had rather you were pagans and infidels , then professors without zeale . now my chiefe and speciall aime is , with all humble submission to be●ter iudgements , and the censure of the prophets , to lay open the state of th●se men , because besides their fearefull deceiuing their owne soules , and particular certaine damnation if they so continue , they mightily ince●se the lords wrath against this la●d , with an insensible and vnacknowledgde prouocation , and mainly hazard the continuance of his glorious gospell amongst vs. it is commonly conceiued indeed , both of themselues , and of the world ; that if they bee morally honest , and outwardly conformable to the ministery of the word ; so that they bee hurtlesse , and innocent in respect of humane iustice ; that they are also , i know not how , harmelesse and guiltlesse before the tribunall of god. but the euangelist telles vs , that that which is highlie esteemed among men , is abomination in the sight of god : and god himselfe by isaiah , that his thoughts are not our thoughts , neither are his waies our waies . for certainely the state of lukewarmnesse , and formaliti● in religion , howsoeuer it may be full of worldly applause and happinesse , and beare away the bell vpon earth ; yet it is as burdensome and hatefull vnto god , as luke-warme water , or the most lothsome potion to the nicest stomacke : and doth with a more naturall importunitie then other sinnes , knock at the gates of diuine iustice , for the remooueall of our candlesticke , and the glory of his gospell from amongst vs. all kinds of sinnes according to their nature , measure and ripenesse haue proportionally a part and hand in drawing downe all manner of plagues vpon the sonnes of men : but this hath a peculiar and predominant power , in hastening that particular and greatest of all iudgements , the famine of the word . for god cannot endure without speciall indignation , that his word , which is his power vnto saluation ▪ should rec●iue such limitation and prescription from mens wisdome ; that it should worke no further vpon them , nor beget more change and holinesse , then may consist with the enioyment of their worldly contentments , reputation , and the pleasures of their beloued sinne . he cannot abide , that men discontented with the stra●tnesse of the gate of grace , and impatient of a strict course of godlinesse , should labor to find out , and follow another way to heauen , then that which is sanctified by his word , and which hath and must be troden by all those that will euer see the lord. knowledge and profession of gods truth , without sanctification and zeale , are but meanes in the meane time , to put out the glory of israel , and will hereafter but encrease the number of stripes , and adde waight vnto endlesse torment . in the name of god therefore let all luke-warme and formall christians be contented to take notice of their state ; and before the sun goe down● ouer the prophets , suffer their hearts to be thorowly heated with true zeale ; and besides their outward reformation , and generall lightnings of the spirit , to entertaine that speciall sauing and sanctifying grace , which onely can saue their soules , and prepare them for the glory that is to be reuealed : lest now at length ( for he hath borne with vs miraculously ) our iust god cause our sunne to goe downe at noone , and darkenesse to surprize vs in the cleare day : l●st he roote vs out of this good land , as a fruitlesse and faithles nation , turne vs out of our houses of peace , as the vnworthiest , and vnthankefullest people vnder heauen ; and let out his vineyard to other husbandmen , which will deliuer him the fruites in their seasons . and the more secure and fearelesse wee bee ( as wee were neuer more ) the more sudden and ineuitable is like to bee our surprizall and destruction . for as gods mercies are then most magnified , when they relieue the extremest miserie , and shine into the depth of discomfort and darkenesse , when all other helpe is vtterly despaired of : so his iudgements are most glorious , when they strike at the height and top of pride and impenitencie , while they thinke themselues most sure , and with greatest confidence repose vpon the arme of flesh , and policie of man. the third reason and motiue why i insist so long in the point of formal hypocrisie , was taken from the condition of mine auditors ; who being of deepest vnderstanding , are naturally aptest and strōgliest tempted , to mistake & vnderualue the mystery of godlines , and to deceiue their owne soules in the high point of saluation . for men of greatest noblenes and pregnancie of spirit , of most rich and vniuersall endowments of mind , without the power of grace and a sanctified humilitie ( the fairest branch springing thence , and the true crowne of christianity ) are readiest to make an idoll of their great sufficiencie , with a disdainefull preiudice to passe by the simplicitie of the saints , & out of a flattering conceit of their owne hearts , to thinke their spirituall state as good as the best , and most blessed from god , when as yet they haue no part in the first resurrection . for when they find themselues far aboue others in all other excellencies , and whatsoeuer remarkeable worth the world takes speciall notice of ; they conceiue also that in a proportionable congruitie , ( as indeed it should be ) they are inferiour to none , in those sacred apprehensions of heauen , and taste of eternall life . vpon this consideration , i was bold ▪ out of a christian iealousie , to treate on this argument , being persuaded of their great wisedome and gratious humility to listen to any heauenly message , which might either discouer or preuent spirituall danger . thine in christ iesus , robert bolton . a discovrse abovt the state of trve happinesse . psalm . 1. 1 blessed is the m●n that doth not walke in the counsell of the wicked , nor stand in the way of sinners , nor sit in the seat of the scornefull . 2 but his delight is in the law of the lord , and in his law doth he meditate day and night . there is no greater encouragement , or stronger motiue , to stirre a man to an eager , and earnest pursuite of the meanes then to purpose vnto him an end , wherein at length his heart may repose , as in a concurrence of all comforts and contentments . to which , there is no possibilitie of attainment , but by purenesse of heart , holinesse of life , constancie in a course of sanctification ; which only leade vnto the face , and presence of god , where , and with whom alone is the highest perfection of blisse , a riuer of infinite pleasures , the well of life , and endlesse rest of all created desires . for the capacitie of mans soule , cannot possibly be filled with the sufficiencie of any creature ; no , not with a world of creatures ; for they are all nothing to the worth of a mans soule ; christ himselfe hauing preferred it in valuation : what shall it profit a man , though he should win the whole world , if he lose his owne soule ? and therfore can neuer be free from motion and vexation ; vntill it reach vnto , either in certaine hope , or actuall fruition , an obiect , infinite , as well in excellencie of nature , as duration of time . blessed then was the wisdome of the disposer of these heauenly songs of dauid ; whether it was himselfe , or ezra , or whomsoeuer , in that he prefixed this excellent psalme , as a preface to all the rest ; wherein is proposed , and comprised a matchlesse happines ; whereby the godly man , may euen in this life flouris● like a palme tree , and grow like a cedar in lebanon ; refreshed continually with riuers of ioies , and comforts , shed into his heart by the spirit of god : and may stand like mount zion vnas●onished and vnremou●d , at that great , and fearefull day , when the wicked shall call for the mountaines to couer them , and wish they had neuer bin . what ingenuous mind would not be inflamed with zeale , to the prosequution of those meanes , which leade vnto an end as full of happines , as the sunne is full of light , and the sea of waters ? what heart not possessed with an iron s●ew , would not thirst , and long after found , and vndissembled sinceritie , euen as the hart brayeth after the riuers of water , and as the drie ground gapeth for drops of raine ? sith by it alone wee purchase , and put on an vnconquerable resolution , issuing from an assurance of being in christ , and from the clearenesse of a good conscience : whereby we may walke euen . as bold as lions thorow this valley of teares , amid the mercilesle vexations of prophane men ; nay , we may walke vpon the lion and aspe , the young lion and the dragon we may tread vnder feet ; and hereafter be sure to be satisfied with the fulnesse of ioy in the presence of god , and with pleasures at his right hand for euermore . this happie man is here described vnto vs by many arguments . first , are laid downe his markes , and properties ; negatiue , and affirmatiue , in the two first verses . secondly , his happinesse is liuelily set out by a similitude , in the third verse . illustrated by an opposition of the miserie , and vnhappie condition of the wicked , in the fourth and fifth verses . concluded with the causes of them both , to wit , of the happinesse of the godly , and vengeance vpon the wicked , in the last verse . the negatiue properties in the first verse are three : hee doth not walke in the counsell of the wicked ; he doth not stand in the way of sinners ; he doth not sit in the seat of the scornofull ; amplified with a threefold gradation in the persons , actions , and obiects of the actions . the gradation in the persons , the wicked , sinners , and scornefull , implies all forts of vngodlie men . the gradation in the actions , walke , stand , and sit , all manner of commerce , and correspondence with them . the gradation in the obiects , the counsell , way , and feare , all kind of iniquitie ; inward corruptions , or outward impieties . the whole verse laboureth with an emphaticall exaggeration , to set downe hi● blessed forbearance of sinne , and communicating with sinfull men . the second verse containing his imploiment in pietie , seemeth to answer in opposition , the three negatiues , with three affirmatiues . his delighting in the law of the lord , is opposed to the counsell of the wicked . his mediation , and exercise in that law to the way of sinners . day and night : there is his constancie , and habit , oppos'de to the seate of the scornefull . why then , let the prophane , and flattering world say what it will : let sensuall , and vnsanctified men iudge as they lift . that man , and that man alone is truly , and euerlasting happie : that walketh not in the counsell of the wicked ; that is , that doth not delight in their vaine imaginations , sinfull affections , lustfull desires , speculatiue wantonnesse . in their proud and swelling thoughts ; which conceiue mischiefe , and bring forth a lie ; chaffe , & bring forth stubble ; the wind and bring foorth the whirlewind . that doth not partake with their impotent passions , vnhallowed policies ; their exorbitant , and indirect proiects , for their pleasures , honours , and profits . whose soules desire not to come into the secret of their cruell consultations , and malicious designments . in a word , whose heart hateth , and abominateth all venome of inward pollution , that hath either fountaine or seate in any power of the soule . that standeth not in the way of sinners . that is , that breaketh not into open prophanenesse ; that imitateth not their actions , and conuersation . whose mouth is not full of bitternesse and lying ; whose lippes a●e not infected with the poison of aspes ▪ whose hands are not ful of bribes , and falshood ; whose f●et are not swift , to run after mischiefe , vanitie , and leaud companions . that ●itteth not in the seate of the scornefull . that is , that confineth not himselfe to the chaire of iniquitie ; that confirmeth not himselfe in his malice and hardnesse of heart ; that doth not make a mooke of sinne , and iest with the sacred word of god ; that doth not direct the poisonous arrow of a spi●●full tongue , euen at the apple of gods own cie , his dearest saints and seruants . that , with the scorner , doth not dare the highest maiestie of the almightie , to whet his glittering sword , and take hold on iudgement ; to put on his habergeon of righteousnesse , and the garments of vengeance for clothing : saying , as it is isai. 5.19 . let him make speed : let him hasten his worke , that we may see it : and let the counsell of the holy one of israel draw neere , & come , that we may know it . thus farre his forbearance of sinfull actions . now followes his practise in actions of pietie . but his delight is in the law of the lord. that is , the whole doctrine diuinely inspired is the very ioy of his heart , and delight of his soule . it is sweeter vnto him then hony , & the hony combe . it is more pretious vnto him thē gold , yea , then much fine gold . it is more worth vnto him , then heauen , and earth . and when the heart is once enkindled with loue , there the imagination embraceth with dearest apprehension ; the thoughts are impatient of any other obiect ; all the powers of the soule are vnited in a strong endeauour for the attainment . the whole mind must needs be possest with meditation ▪ if he delight in the law of the lord , hee must needs meditate therein . and this feruencie of the heart , cannot possible be enclosed within the compasse of the breast : it will spread it selfe in speech and actions . as is plaine , psalm . 37.30 . the mouth of the righteous will speake of wisedome , and his tongue will talke of iudgement . the reason followes . for the law of his god is in his heart . and psalm 119 , 167. my soule hath kept thy testimonies : for i loue them exceedingly . and this loue , delight , meditation , and exercise in the law of god , of this happie man , is not as a morning cloud , and as the morning dew , before the sunne : but like the light of the sunne , that shineth more and more , vnto the perfect day . it is not for a start , for feare , for restraint , for reputation , for aduantage ▪ or to couer the terrors of conscience , for a while , with a few flashes of deceiueable comforts , out of some misapplied promises in the word of god : but it is out of a free resolution , and with vndaunted constancie day and night . but giue me leaue , i beseech you , before i proceed to the explication of the rest ; or deduction of doctrines from these particulars ; to propose vnto you this generall doctrine , which hath his strength from the body of the psalme , and the maine scope of the spirit of god. there is in the booke of god , proposed ▪ and offored vnto vs , an happinesse , standing in opposition , to all the vaine felicities , which anciēt philosophers deuisde out of their deep speculations ; or prophane men frame out of their corrupt affections : not consisting in pleasures , riches , honours , greatnes ; in ciuill honesty , formall hypocrisie ; or the whole possibility of nature : but in supernaturall grace , and the blessed consequents . the whole book of ecclesiastes , salomons sacred retractations , is a large , and sound demonstration of this doctrine . salomon was sonne vnto the worthiest king , that euer swayed scepter vpon earth ; and he was predecessor in the royall line vnto the sonne of god ; and so matchlesse for nobility , if true happinesse had consisted therein . he was king of ierusalem , the lady of the world , the perfection of beauty , and the ioy of the whole earth . hee gaue siluer , as stones , and gaue cedars as the wild figtrees , that grow abundantly in the plaine . he built him houses , and planted vineyards . he prouided him men fingers , and women fingers ; and the delights of the sonnes of men . whatsoeuer his eyes desired , he with held it not from them : and withdrew not his heart from any ioy . for wisedome , and vnderstanding , hee had a large heart , euen as the sand , that is on the sea shore . it speculatiue knowledge , hee excelled the wisedome of all the children of the east ; and all the wisedome of egypt . hee was able to discourse from the cedar tree , that is in lebanon , euen vnto the hyssope , that springeth out of the wall . in wisedome of politie , and gouernment , there was none like vnto him before him , neither after him shall arise the like vnto him . so that salomon was the most fit , and absolute man , that euer liued , both for ability in vnderstanding , abundance in possession , and desire in searching , to take an exact measure , and the ●tmost extent , of the worth and sufficiencie of all creatures ; and to raise from them the best contentments they could possiblie afford yet when he had wearied himselfe in the variety of passages of this life ; and in the book of e●clesiastes becomes a publick penitentiary to the whole church , and to all posterity ; see his iudgement : he vtterly disauowes and disclaimes them all , as miserable comforters , as meere shadowes , and dreames ; wherin there is no more matter of sound comfort , then there is light in the greatest darknesse , or taste in the white of an egge . he saies of laughter , thou art mad , and of ioy , ha● is this that thou doest ? and whereas wisedome and knowledge , are the most incomparable treasures this transitorie world hath ; he saith , that in the multitude of wisedome is much griefe : and hee that increaseth knowledge , increaseth sorrow . and of these , and all other things vnder the sunne ; yea , and if to the glory of all created natures , were an addition of ten thousand excellencies , that neuer man saw , or enioyed ; hee hath pronounced of them all , in respect of true happinesse , and diuided from the grace and feare of god , and a sanctified heart ; that they are all vanity . and if he had staied there , it had beene well ; that argues but a passiue imperfection , and a weakenesse of being in the things themselues ; but they are vexation of spirit . nothing in themselues , yet full of power , and actiuity to inflict vengeance , and vexa●ion vpon the spirit of a man. the spirit of a man being sound in sincerity , and seconded with a good conscience , is able to beare out his infirmities , and all the miseries incident to his nature : it is able to passe by , with a resolute , and contented patience , the lying imputations of the prophanest malice : it is able by the grace of god , to encounter with the terrors of death , and the fearefulnesse of the graue ; yea , to endure with a gratious humility euen the pr●sence of god , and angels at that great day . but a wounded , and an afflicted spirit who can beare ? if the eye bee darke , how great is that darken●sse ? if the spirit of a man , which should refresh all the faculties of the soule with comfortable cheerefulnesse , and fill the whole body with a liuely vigour , bee it selfe wounded with vexation and ter●or ; how comfortlesse is that man ? i● his strength were the strength of stones , and his flesh of brasse ; yet would the torment of a bitter afflicted soule grinde him to powder ; and melt as the dew before the sunne , whatsoeuer hee accounteth strongest , and most powerfull to relieue his heauinesse ; it would turne all his choisest , and dearest pleasures into worme wood and bitternesse . and this v●xation , with which riches , honours , or what other vanitie desirable in this life doth afflict the vnregenerate heart , is twofold : in the verie pursuit of them , is much anguish , many greeuances , feares , i●alousies , disgraces , interruptions , discontentments . but after the vnsanctified enioying of them , followes the sting of conscience , that will euerlastingly v●xe the soule ; which is the very earnest of the fire of hell ; by which , a man doth expect with vnconceiueable horrour , the consummation of the wrath of god ; which burneth farre hotter , and more vnquenchably , then any fire , though augmented with infinite riuers of brimstone , to be powred vpon his body and soule for euermore , in the world to come . how then possibly can there be any happinesse in these vexations ? wherefore salomon hauing proued the negatiue part of my doctrine , concludes the positiue in the last chapter : that to feare god , with reuerent regard to keepe his commandements , is the onely way to be possest of true happinesse , to find peace of conscience , and assurance of the fauor of god. for let a man , while he will , in this world of vanity , either sport himselfe in the soft , and greene way of fading pleasures ; or please himselfe in the glorious miseries , of honours and high places ; or tire himselfe in the toyles of vnsatiable greedinesse ; or braue it in his othes , blasphemies , and strength of powring in strong drinke ; or tread the fearefull and desperate path of contempt of the power of religion , the truth of god , and sincerity of his saints : all the while , when he is at the best , hee is but as the raging sea , that cannot rest . for so isaiah compares the wicked , chap. 57.20 . the sea , you know , is not onely many times tossed , and tumbled vp and downe , with windes and tempests ; but euer inwardly disquieted , euen with her owne motions , casting vp continually mire and dirt vpon the shore , and breaking into some her proudest waues against the rockes : euen so the heart of that man , which hath reposed his affections vpon the glory of this life , is not onely many times disquieted , and cast downe with outward crosses and occurrents ; as with losse of friends , discountenance of great ones , disappointment of his hopes , and preferments ; with wrongfull railings , and disgraces ; with looking vpon the day of his death , and vengeance vpon the wicked ; with all disturbers of his security in his pleasures , and dignities : but is also besides the restlesse torture of his conscience , euer from within , foaming out his owne shame , the dishonour of god , and the vexation of his brethren . but it is not so with him , that holds the feare of god , for his surest sanctuarie , that hath resolued to resigne vp himselfe in holy obedience to the will of god. his heart is like the vpper part of the world ; which is euer full of serenitie , constancie , and brightnesse ; be the aire below , neuer so troubled with stormes and thunders ; or the earth with commotions and tumults . for let there be about him , the deuouring sword of the tyrant , the consuming flames of persecution , the keene razours of lying tongues , the mouthes of lions , the cruell combinations of his enemies ; nay , let the earth be moued , and let the mountaines fall into the middest of the sea : yet his heart is ioyfull , patient , resolute , and contented . but to descend more specially to the particulars of the negatiue part of my doctrine : let me adde to the many and strong reasons of the ancient philosophers , and late schoolmen , against pleasures , riches , and honours , these three ; which will for euer vtterly disable them for claiming any shew of interest in mans happinesse . first , they cannot possibly fill the vnlimited desire of the soule . for although the treasures , the greatnes , the delights of all men liuing , were in the present possession of one : yet somewhat besides , and aboue all this , there would still bee sought , and earnestly thirsted for . nay , it is certaine , if one man were not onely crowned with the soueraignty of all the kingdomes of the earth , but besides , were made commander of the motions of the sunne , and the glory of the starres ; yet the restlesse eye of his vnsatisfied vnderstanding , would peepe and prie beyond the heauens , for some hidden excellencie and supposed felicity , which the whole compasse of this created world cannot yeeld . so vnquenchable is the thirst of mans soule , vntill it bathe it selfe in the riuer of life , and in the immeasurable ocean of goodnesse and wisedome . so impossible is it , that this materiall world , with all her perfections , should be a proportionable obiect to so pretious a nature ; or that so diuine a sparkle should cease rising and aspiring , vntill it ioyne it selfe to that infinite flame of glory and maiesty , from whence it first issued . secondly , they cannot secure the conscience distressed with the apprehension of the wrath of god , or preuent his iudgements . memorable is that horrible amazement , that surprised the heart of belshazzar 〈◊〉 his greatest iollities . melting hee was in pleasures , and deliciousnesse ; solacing himselfe amongst his wiues , and concubines ; carousing in the golden , and siluer vessels of the temple . but when there appeared fingers of a mans hand , which wrote ouer against the candlesticke vpon the plaister of the wall : a remembrancer vnto his conscience , how contemptuously , and sacrilegiously he had dishonoured the highest maiestie ; and that the vials of gods heauie vengeance were ready to bee powred vpon his head , all the ioyes of his royall pompe vanished as the smoke . for then the kings countenance was changed , and his thoughts troubled him , so that the ioynts of his ioynes were loosed , and his knees smote one against the other . and now , one pang of his wounded conscience did much more torment him , then the kingdome , maiestie , glory , and honour , which he receiued from his father nabuchadnezzar could euer comfort him . so , i doubt not , but many times , the hearts of many glorious ones in this life , that are not in trouble like other men ; but spread themselues as greene bay-trees ; when they heare the certaine iudgements of god , denounced out of his booke by his ministers , against those sinnes , to which by long custome , and vowed resolution , they haue fastned their affections , because thereon depend their pleasures , honours , states , reputations , contented passing the time , or the like : i say , that many times ( except their consciences be feared vp with an hote iron , against the day of vengeance , and then their case is vnspeakably wofull ) their hearts tremble , euen as the trees of the forrest , that are shaken with the wind . amid their laughing , their hearts are sorrowfull . or if their mirth be entire ; it is but like the noise of the thornes vnder the pot . thornes vnder a pot , you know , make a great crackling , and noise for a little time ; they blaze faire , and bright ; but are suddenly extinct , and brought to nothing . neither are these cold comforters able to quench gods fierie ielousie , when it breakes forth in plagues , and iudgements against a sinfull people . witnesse the prophets : zepha . chap. 1.17.18 . their blood shall bee powred out as dust , and their flesh as the dung . neither their siluer , nor their gold shall bee able to deliuer them in the day of the lords wrath , but the whole land shall be deuoured , by the fire of his iealousie . ezech. 7.19 . their siluer , and their gold cannot deliuer them in the day of the wrath of the lord : they shall not satisfie their soules , neither fill their bowels , for this ruin● is for their iniquitie . obad. 4. though thou exalt thy selfe as the eagle , and make thy nest among the starres , thence will i bring thee downe , saith the lord. it is not then any wedge of gold , or height of place , can priuiledge , or protect vs ; when our sins are ripe , and readie to take the flame of gods fierce wrath and indignation . thirdly , they cannot stretch themselues vnto eternity . for there are no contentments of this life ; whether they lie in honours , riches , pleasures , friends , or the like ; let them be neuer so many in number , so potent in the world , or in our own perswasions , so exempt from mixture of discomfort ; that can possibly bring vs farther , then our death bed . it may be for a few and wretched daies of our life they haue detained vs in a fooles paradise , yet full of vipers , and scorpions ; it may be , they haue left some obscure prints of vnfound ioies in our passages : but then , at their farwell , they are vtterly despoiled of their weake , and imaginarie sweetnes ; and are wholly turned into wounds , and wormewood , into gall and vexation . they leaue a sting indeed in the conscience , that neuer dies ; but themselues die all at our deaths , and lie downe with vs in our graues . why then , when the immortal soule , being dislodged from this tabernacle of clay , shall now begin to enter the confines of eternitie ; what shall comfort it , thorow that endlesse duration ? for if it looke backe to this inch of time , which it consumed in vanitie , it may aske : why haue i bin troubled about many things ? why haue i disquieted my selfe in vaine ? why haue i insolently insulted ouer innocencie , and accounted sinceritie madnes ? what hath pride profited me ? or what profit hath the pompe of riches brought me ? and it may be answered : all those things are passed away like a shadow , and as a poste that passeth by : as a ship , that passeth ouer the waues of the water which when it is gone by , the trace thereof cannot bee found , neither the path of it in the flouds : or as a bird , that flieth thorow in the aire , and no man can see any token of her passage , but onely heare the noise of her wings , beating the light wind , parting the aire through the vehemencie of her going , and flieth on shaking her wings , whereas afterward no token of her way can be found . if then the expiration of all worldly comforts be most certain and ineuitable , at the furthest at our departure from this life ; it is impossible , there should be any absolute ioy found in them : for there is wanting the very life and accomplishment of true happinesse , assurance of perpetuitie . imagine therefore , a man to be abundantly encompassed euen with all the desires of his heart ; let him wash his paths with butter ; and let the rocke powre him out riuers of oile ; let him heape vp siluer as the dust , and gold as the mire of the streetes ; let him decke himselfe with maiestie and excellencie , and aray himselfe with beautie and glorie ; let him drinke vp the pleasures of this world in as great abundance as behemoth the riuer iordan ; yet all is nothing , himselfe being couered with corruption , and mortalitie ; and the fruition of them with vanitie and change . one generation passeth away , and another generation commeth . he must at length necessarilie make resignation of al into the hands of a new succession . and he shall take nothing away when he dies ; neither shall his pompe or pleasures descend after him . yet , if a man besides an entire and vninterrupted possession of his worldly contentments ; which is neuer to be looked for in this life : for , as iob speakes , while his flesh is vpon him , he shall be sorrowfull ; and while his soule is in him , it shall mourne ; yet i say , if besides he were able to extend his life to many millions of yeeres , the matter were a little more tolerable . but alas , the life of a man at the most is but a hand breath , or a span long ; & that which makes it much more miserable , he knowes not in what part of that short span , how suddenly , or how soone he shall be cut off from the land of the liuing ; and goe , and shall not returne , euen vnto the land of darkenesse , and shadow of death . for the reioycing of the wicked is short , and the ioy of hypocrites is but a moment . though his excellency mount vp to the heauen , & his head reach vnto the cloudes ; yet shall he perish for euer like his dung , and they which haue seene him , shall say , where is he ? he shall flee away as a dreame , and they shal not find him , and shal passe away as a vision of the night . so that the eie which had seene him , shall doe so no more , and his place shall see him no more . and in this respect , mans condition is farre inferiour to other creatures . one generation passeth , and another generation succeedeth : but the earth remaineth for euer . the sun seemes euery night to lie downe in a bed of darknesse ; but he rises in the morning , clothed with the same glorie and brightnesse ; and reioyceth as a giant to run his course : but man ( saith iob ) is sicke , and dieth , and man perisheth , and where is he ? as the waters passe from the sea , and as the flood decaieth , and drieth vp ; so man sleepeth , and riseth not : for he shall not wake againe , nor be raised from his sleepe , till the heauen be no more . to let therefore these wretched vanities passe ; as vnworthie to be insisted on thus long . for howsoeuer , the worldly minded man , wanting vtterly the eie of faith , and hauing his eie of reason dimmed with mists , that rise from his tumultuous and fierie passions , grosse ignorance , and wilfull malice , so that he onely lookes vpon the honours , riches and pleasures of this life with a carnall and sensual eie , may seeme to see in them , some glimmerings of happinesse , and thereafter conforme and proportion his desires , endeuours and proiects ; because he hath his portion onely in this life : yet certainely , the truly generous mind may clearely out of the very apprehension of nature and light of reason , discerne them al , to be no better then a broken staffe of reede , whereupon if a man leane , it will goe into his hand , and pearce it , yea , and strike his heart too thorow with many sorrowes ; and that in the time of trouble , they will all prooue but as a broken tooth , and sliding foot . to let them therefore passe , and die and perish , i come to two other branches of the negatiue part : ciuill honestie , and formall hypocrisie . these indeed , are the two great engines , by which in this full light and glorious noonetide of the gospell ; the prince of this world draweth many multitudes into his snares in this life , and into chaines of darknesse in the life to come . sweetnesse of nature , louelines of disposition , fairenes of conditions , a pleasing affability in cariage , and conuersation ; an vnswaied vprightnes in ciuill actions , and negotiations with men , make a goodly shew . but if there be an accession of profession of the gospell , of outward performance of religious exercises , of some correspondence with the seruants of god ; why then the matter is strike dead . there is the perfection . whatsoeuer is aboue is proud hypocrisie , vaine-glorious singularitie , phantasticke precisenesse ; when god knowes , there may be all this , and yet no power of religion , no life of grace , no true happinesse , no hope of eternitie . to the demonstration of which point before i proceed , let mee preuent two obiections . first , i denie not , but that morall vertuousnesse is good , and excellent in it self ; the outward performance of religious duties , and the exercise of the meanes of our conuersion , are necessarie . but if morall vertuousnesse were able to put on the greatest magnificence , and applause , that euer it anciently enioyed amongst the precisest romans ; whereby it might worthily draw into admiration and iust challenge euen these times of christianity : yet in respect of acceptance with god , and conformitie to his will ; and being not guided , and ●anctified by supernaturall grace , it is but at the best , the very filthinesse of a menstruous clout . and outward actions of religion , be they performed with as glorious a shew , and vndiscernable conueiance , as euer they were by the most formal pharisie : yet seuered from a sound , and sanctified hart , the fountaine which giues 〈◊〉 , s●eetnesse and acceptation to all outward seruices , they are but all , as the cutting off of a dogs necke ; and the offering of swines blood . secondly , i doe not here by any meanes purpose the discomfort of that man , whose soule is yet wrastling with the grieuous afflictions , and terrors of conscience in the fore trauell of his new-birth : i wish vnto him , the sweetest comforts , that either he in his deepest agonies can desire ; or the bowels of gods tenderest compassions are wont to powre into broken , and bleeding hearts , and that the ioyfull light of his sauiours countenance may break forth vpon his cloudy , and drouping conscience , with farre greater brightnesse then euer the clearest sun vpon the face of the earth . neither doe i purpose the discouragement of him , who hath happily passed the fearfull , but necessarie pangs of remorse for sins ; and hath already by the grace of god , laid hold vpon the merits , and mercies of christ , by a true , though a weake faith . i wish that his soule , as a new-borne babe in christ , may bee touched with the smoothest hand of the most wise , & charitable discretion ; and that it may be nourished with the sweetest milke of the most gratious , and comfortable promises . i euer esteemed it most bloody cruelty to quench the smoking flaxe , or breake the bruised reed , or to adde sorrow to him whom the lord hath wounded ; and therefore rather infinitely desire , to turne the smoking flaxe into a burning fire of zeale ; to refresh the weake , and wounded heart , with softest oyle of gods dearest mercies ; to make the bruised reed a piller of brasse , that it may stand strong , and sure , at the day of triall . whereupon , i pronounce out of most certaine grounds of gods eternall truth vnto the weakest faith , if true and sound ; that the gates of hell , with all the furie , and malice , of the prince and powers of darkenesse , shall neuer preuaile against it . that neither angels , nor principalities , nor things present , nor things to come ; nor depthes below , nor heights aboue , nor the creatures of tenne thousand worlds , shall euer bee able , to worke a separation of it , from that infinite loue of god which first planted it in the heart , or a disunion of it from christ , which inspires it continually with life , spirit , and motion . it is not difference of degrees , and measure , that takes away the nature and being of it . a small drop of water is as well , and truely water , as the whole ocean : a little sparke is as truely fire , both in essence and quality , as the mightiest flame : the hand of a little child , may receiue a pearle , as well as the hand of the greatest giant , though not hold it so strongly : a weake faith , may be a true faith , and so a sauing faith , as well as the full perswasion and height of assurance . this onely i must aduise in this point ; that if this graine of mustard seed watered with the dew of grace , grow not towards a great tree : if this sparke , enkindled by the spirit of god , spread not into a big flame : if this small measure of faith be not edged with a longing feruencie after fulnesse of perswasion , and seconded with an assiduous and serious endeauor after more perfection ; it was no sound and sauing faith , but onely a counterfeit shew and a deceiuing shadow . but yet for all this i cannot without a woe speake good of euill , and euill of good : i must not put darkenesse for light , and light for darkenes : wise salomon hath taught vs , that hee that iusti●ieth the wicked , and hee that condemneth the iust , euen they both are an abomination to the lord. and therefore i must tell you , that a man may be great in the eye of the world , and in the iudgement of the greater part for his ciuill honesty , and solemne performances of outward duties of religion ; ( to which many thousands neuer attaine ) and yet himselfe be not onely a stranger from the life of god , and right happinesse , and holden fast vnder the power and tyrannie of the first death : but also by accident , being pust vp with a conceit of an imaginarie perfection , become a violent opposite to the power of religion and true godlinesse . the reason whereof may bee this : our corrupt nature , as in matters of vnderstanding and opinion , worketh in euery man a too too much loue of his owne inuentions , and conclusions ; all opposition inflames the affection , and sets on foot the wit to find out arguments for their proofe , lest hee seeme to haue beene too weake of iudgement in framing them , or too inconstant in not defending them : euen so also in matters of life and conuersation : and the more plausible a mans course is , and the more gloriously it is entertained of the world , the stronger is his resolution to continue in it , and the more impatient hee is of all controlement and contradiction . so that morall honesty , and outward religiousnesse , being in themselues good and necessarie , and a good step to christianity : yet by accident are many times a strong barre to keepe men from the power of godlinesse and vnfained sincerity . because , when they consider their present course is in good acceptance with the world , and that it may well consist with the free enioyment of their honours and pleasures , at least arising from their beloued and secret sinnes , they willingly and peremptorily rest and repose vpon it ; contented with a probable error of being in the state of grace , and with a plausible passage vnto eternal death . and the rather , because they know full well , if they should step forward vnto forwardnesse in religion and that inward holinesse , without which they shall neuer see the face of god ; they should not onely raise vp against themselues many thundring tempests , of the worlds insolent , false , and spitefull censures ; but also euen from the bottome of hell many disturbances and fearefull tentations . for i am perswaded , while a man lies secure in the course of vnregeneration , if the diuell can procure it , he shall enioy his hearts desire , he shall bring his enterprises to passe , and not fall into trouble like other men . he onely then begins to bestirre himselfe , when a man begins to stirre towards grace ; or that by his traines , he hath brought him to some point of aduantage , to some dead lift , to his death-bed ; that he may haue a full stroke at his destruction , that he may suddenly and certainely swallow him vp , body and soule ; and then he paies him home with a witnesse : for either through senselesnesse , or despaire , hee sinkes him downe irrecouerably into the bottome of hell . these two obiections thus preuented : i come to the proofe of the point in hand . and first , these reasons following may demonstrate , that he which reaches but to ciuill honesty , comes farre short of being in christ , and consequently of true happinesse . first , some of the heathens , out of those weake notions and inclinations to vertuousnesse , which corrupted nature confusedly imprinted in their minds , attained a great measure of morall perfection . this elogie the a historian giues of the romane cato . cato was a man , which did animate the faire speculatiue image of vertue with liuely executions and practise . goodnesse was so habitually incorporated into his honest mind , that he did good , not for respects and reseruedly , but because he could possibly doe no otherwise . impartiall indifferency was the rule of his actions ; and being free from the corruptions of the time , he was the same man , and had a free command ouer his passions , both in time of acceptation and disgrace . it is further reported of fabricius , that a man might sooner turne the sun from his course , then to sway fabricius by respects from honest and ingenuous dealing . and yet all these excellencies of morality are iustly and truely censured by diuinity , to be but b glorious sinnes . austin , that great disputer , and worthie father , confirmes it vnanswerable ; especially frō that ground in the epistle to the c hebrues : without faith it is impossible to please god. let a mans workes bee in shew neuer so good , so magnificent , so charitable ; except the heart be purged from dead workes by a liuely faith , and pure from an euill conscience , hee is but a painted sepulchre , or whited wall . but yet take this by the way ; if these heathens , in the twilight of reason , became such admirable lights of vprightnesse and honesty ; and yet christians in these daies , when all the beames of christs blessed gospell are shining and shed round about them , continue still in darkenesse , cold and frozen in prophannesse , and security ; certainely , as it shall be easier for tyrus and sidon at the day of iudgement , then for chorazin and bethsaida : so it shall be easier for many heathens , though to them impossible , then for those christians , that passe not them in vertue and integrity . cato and fabricius at that day shall rise vp against many luke warme professors of our times , to their eternall shame , confusion , and condemnation . the second reason is grounded vpon the words of saint paul , 1. cor , 2.14 . the naturall man perceiueth not the things of the spirit of god ; for they are foolishnesse vnto him ▪ neither can he know them , because they are spiritually discerned . in this place , by ( natural man ) is not ment only , the carnal and sensuall man , swinishly wallowing in vanities and pleasures : but , as the best and soundest interpreters conceiue it , euen a man considered with the whole compasse of the reasonable soules possibility . and mās reasonable soule , by that strength it yet retains , since it was by god iustly disinherited of alspirituall patrimonie for adams rebellion , may purchase some kind of perfections . first , in it selfe it may be excellent , if endowed with a sharp wit , a quick apprehension , a strong mind , a piercing iudgement , a faithful memory , a more moderate wil , and milder affections . but if by industry and art it furnish and fil euery seueral faculty with those ornaments and qualities , of which they are naturally capable , the perfection is much more admirable . and yet besides these excellencies in it self , it may shine gloriously to others ; it may go further , and inable it self by action , experience & obseruation , with such an vniuersal wisdom , that it may not only be fit and qualified for notable offices of society and entercourse in politick bodies : but also reach vnto y ● depth of foresight , and large comprehension of circumstances , that it may be worthie imploiment in affaires of state , and in the direction and guidance of whole kingdomes . all these perfections may concurre vpon the soule , and yet it remaine starke blind in the mysteries of saluation . imagine them all iointly in one man , and in the highest degree of perfection of which vnsanctified mortalitie is capable , and let them bee neuer so much admired , and flattered of the world ; yet without the salt of grace to season them , and the life of faith to animate them , they are but as gay and rich attire vpon a leprous bodie , as iewels , chaines , and bracelets , vpon a dead and rotten carcasse . let no man then deceiue his owne heart : he may be enriched with singular pregnancie of all the faculties of the soule , hee may be stored with varietie of the choisest and profoundest learning , he may expresse in action and ciuill honestie the absolute portraiture of aristotles moral vertues ; he may be as politike as ahitophel : whose counsell , which he counselled in those daies , was like as one ●ad asked counsell at the oracle of god : and yet without supernaturall illumination , and the diuine graces , of faith , loue , zeale , sinceritie , spirituall wisedome , a sanctified contention of spirit , in making towards god in all kind of duties , which onely put a man into possession of true happinesse , and sit him for a blessed association with god , angels , and holy men ; i say without these supernaturall graces he cannot onely , not perceiue the things of the spirit of god , but ( which is a horrible and feareful curse ) euen esteeme them foolishnes . the third reason shall be taken from the example of nicodemus , iohn 3. nicodemus , i am perswaded , was an honest and an ingenuous man ; i am sure he was a great man , and a teacher of israel ; yet when he comes out of his ciuill honestie and naturall wisdome to reason and confer with christ about the saluation of his soule and eternall happinesse ; hee is strangely childish and a meere infant . for when christ tels him ; except a man be borne againe , he cannot see the kingdome of god ; he replies : how can a man be borne which is old ? can he enter into his mothers wombe againe and be borne ? a replie , which may breed an astonishment in all that shall euer reade this story vnderstandingly vnto the worlds end ; nay , it seemes to seeme strange to christ himselfe , by his interrogatiue admiration afterward ; art thou a teacher of israel , and knowest not these things ? and no maruell ; for who would think , that one of the best of the pharises , a ruler of the iews , a profest doctor in the law and the prophets , and one carefull to saue his soule , should be so grossely and palpably ignorant , in a most materiall and necessarie point of saluation ; especially , hauing many times , no doubt , read it in moses and the prophts ? amongst many places , he might see , ezech. 36.26.27 . most cleerely laid downe the great and glorious worke of our new birth : a new heart also will i giue you , and a new spirit will i put within you , and i will take the stony hart out of your body , and i will giue you a heart of flesh . &c. but when he comes from teaching , and reading of this and the like places , to be examined in the practise and experimentall feeling of these graces of regeneration vpon his owne soule ; why , hee talkes of a man that is old , entring againe into his mothers wombe : from whence he should certainely returne with a doubled pollution and corruption of nature ; and once more the child of satan , then he was before . but so it is , where the hart is not seasoned with sauing grace ; let the vnderstanding be neuer so great with swelling knowledge , the practicall powers of the soule neuer so pregnant with wisdome and policie , and perfected with morall vertues ; yet there is nothing to be expected from that man , in matters and mysteries of saluation , but darkenes and blindnesse , childishnesse and stupiditie . fourthly , the young man in the gospell may be a fit instance for our present purpose . he was vnreprooueable in the externall iustice and outward obseruances of the second table , wherein ciuill honesty doth principally consist : but how farre hee was from inward sanctification , the state of grace , and happinesse of gods children , appeares in the story . for when the sacred and powerfull words of our blessed sauior , had insinuated into the secrets of his soule , and strucke at his sweet sinne of couetousnesse ; the young man is presently cast into a fit of melancholie , christ is too precise a preacher for him , he cannot digest such a strict and seuere course ; he will not abandon his pleasures of worldlinesse , his palaces , his possessions , to follow christ the lord of heauen and earth in this life , though he assure him of the rich treasures of eternall blessednes in the life to come : when the young man heard that saying , he went away sorrowfull : for he had great possessions . whereby we may see , that a man may be ciuilly honest and vncensurable in outward workes of iustice , and yet harbour and nourish some close corruptions , and sweet sinne in his heart : from which , rather then he will part , he will lose his part in christ , the bottomlesse fountaine of endlesse ioies and comforts , and his portion of vnualuable glory in the new ierusalem . this point being thus manifest , for conclusion i will lay downe certaine differences , betwixt the righteousnesse of faith and sanctification , and the righteousnesse of ciuil honestie , that a man may haue some directions to examine his soule and conscience in this respect . first , the fountaine and originall of righteousnesse of faith , is the sanctifying spirit of god. i call it the sanctifying spirit , because the spirit of god may by a generall influence concur to the illumination of the vnderstanding with knowledge , and a ciuill reformation of the wil euen in the vnregenerate : but the sanctifying spirit , by the miraculous operatiue of sauing grace , doth purge and mortifie the inmost affections , plant iustifying faith in the heart , renew al the powers of the soule , and reinuest them in some good measure with the blessed image of holinesse and integritie which they lost in adam . but the cause and fountaine of righteousnesse of ciuill honesty , may bee goodnesse of constitution and ingenuousnesse , whereby a man may not be so apt and inclinable to notorious sinnes , or want of trials and prouocations , or feare of lawes and temporall punishments , or desire of reputation and rising , or a vaine hope to stay gods iudgements for inward corruptions by ciuill outwardnesse , or at best , the restraining spirit of god ; by which hee doth onely represse the furies and outrages of the wicked , and reduce them to some moderation and honestie , for the quiet of his elect and conseruation of kingdomes . for if god did not put his hooke into the nostrils of prophane men , and his bridle into their lippes , euery one of them , ( sith euery man hath in his corrupt nature the seedes of all sinnes that euer haue , are , or may be committed ) i say , euery one of them might become a cruell senacherib , a railing shemei , a traiterous iudas , a bloodie bonner , an hellish fawkes , fierce woolues and lions against the sillie and innocent lambes of christs fold . secondly , righteousnesse of ciuill honestie in outward actions may make a colourable pretence of pietie and vprightnes ; but indeed hath many secret relations to pleasures , to friends , to profit , to preferments , to reuengement , to passions , partialities and euents , and such like by-respects , not easilie discernable , but by him whose eies are tenne thousand times brighter then the sunne . but righteousnesse of faith hath in all actions , for the maine scope and principall end , the glory and honour of god : and if infirmitie doe sometimes distaine them with some mixture and adherence of respects , ( for who can say my heart is cleane ? euen the purest actions are mixt with some spice of corruptions ) it workes in the faithfull soule much griefe , sorrow , striuing against , repentance and humiliation . thirdly , righteousnesse of faith doth labour watchfully , religiously and conscionably in that particular calling , wherein gods prouidence hath placed a man , and in all the parts and speciall duties of godlinesse and obedience . but ciuill honesty wanders in the generalities of religion ; and many times in impertinent , vnsetled and vnlimited courses . fourthly , righteousnesse of faith doth striue with greatest earnestnesse and contention of spirit for spirituall comfort and a good conscience before god. but ciuill honestie is fully and finally satisfied with credit and plausiblenesse amongst men . fifthly , ciuill honestie makes no great conscience of smaller sinnes ; as lying , lesser oathes , gaming , prophane iesting , idlenesse and pastime on the sabbath day , and the like . but righteousnesse of faith , hauing a sensible feeling of the heauie weight of sinne , from those anguishes which the conscience felt before the infusion of faith , and being still stung with a checke and smart for all kind of transgressions , doth seasonably and proportionablie hate and make resistance to all knowne sinnes . sixthly , ciuill honestie doth not vse to make opposition against the sinnes of the time , but is euen willing to be caried with the streame ; onely vpon more faire and probable tearmes , then notorious sinfulnesse ; and therefore will goe on , and encourage a man in godly courses , and good causes , vntill he meet with , either a wound to his state , a disgrace to his person , a disturbance to his pleasures , an imputation to his forwardnesse , a stop to his preferments , losse of friends , imminencie of danger , or any such crosse and discouragement ; and then it teacheth him to step backe , as a man ready to tread vpon a serpent , and to start aside like a broken ●ow . but righteousnesse of faith doth stand out for the honour of god , and ordinarily goes thorow stitch , in good causes ; come what come can ; crosses or calumniations , good report or euill report , men or diuels . for it is compleatly armed with confidence of future happinesse , and hath sixt the eye vpon the crowne of immortality ; which if heauen and earth conspired , they were not able to pull it out of his hand , that reserues it in the heauens , for all those that sight a good fight , that keepe the faith , and run with constancie the race of sanctification . the next point of the negatiue part of my doctrine is formall hypocrisie . which that you may more cleerely vnderstand , consider with me three kinds of hypocrisie : priuy hypocrisie , grosse hypocrisie , formal hypocrisie . priuie hypocrisie is that , by which a man makes profession of more then is in his hart . and this somtimes doth mixe it self euen with the fairest and most sanctified actions of gods dearest children ; and doth soonest insinuate into a hart stored with the rich treasures of true godlines . for satan , if he cannot detain a mans soule in notorious sinfulnes , in meere ciuil honestie , or formality , but that by the sacred inspirations of gods good spirit it is pulled out of the mouth of hell , from the slauery of sin , and courses of darkenes , into the glorious light , & liberty of christs kingdom ; he is inraged with fierce and implacable furie , & doth euer certainly with eager pursuit persecute that soule , both by his owne immediate malice , and by the cruell agencie of prophane men . and if so be he cannot procure a scandalous relapse into gr●sse sins ; yet that he may in some measure worke the dishonour of god , and the discomfort of his noblest creature , the two maine ends of all the policies of hell ; hee doth labour to distaine the pure streames of diuine grace in the soule puddle of our corrupted nature ; and at least to fasten the spots of priuie hypocrisie vpon the best actions , and the very face of innocency . this hypocrisie , as i take it , ariseth from spirituall pride . for when a godly man , by the great worke of regeneration is become more excellent , then his neighbour ; as indeed he incomparablie is , howsoeuer the worlds estimation be otherwise : because the one is , as yet , a limme of satan , receiuing from him the cursed influence of scule pollutions , of vncleannes , and lying , of malice and reuenge of pride and prophanenes , &c : the other is already a blessed member of christs mysticall body , continually inspired with holy motions and the life of grace . the one lies polluted in his owne blood , encompassed with the menstruous clouts of loathsome corruptions ; of all natures , except onely the diuell and his angels , the most wretched and woefull ; of the familie of hell , heire of horrour and desolation : the other by the immortall seed of the pure and powerfull word of god , is made partaker of the diuine nature ; clothed with the rich and vnualuable robe of christs iustice , guarded with an inuincible troope of heauenly angels ; iustly intituled to a kingdome of vnconceiueable glory and pleasures , moe then the starres of the firmament in number . the one is a wrongfull vsurper of the riches , honours and preferments of this life , for which hereafter hee must be condemned to chaines of eternall darkenes , and a dungeon of endlesse miserie and confusion : the other while he continues in this world , is a rightfull owner and possessor of the earth , and all the creatures and blessings of god ; and when hee departs hence , he shall bee made a glorious inhabitant of those sacred mansions , where constant peace , vnmixed ioyes , and blessed immortality euen for euer and euer doe dwell . which great difference when the godly man perceiues , and his owne prerogatiues , he is filled with a strange and ioyfull amazement and admiration at his owne happinesse : which satan seeing , who is perfectly experienced in all aduantages and opportunities for spirituall assaults , and working vpon the reliques of mans proud nature , doth cunningly draw him to aduance aboue that which is meet within himselfe , in his owne opinion , the worth of his owne graces and vertues . which that he may conuey and repr●sent to the view of the world , with an excellencie proportionable to his owne ouerweening conceite ; he is forced to admit the secret and insensible poyson of priuie hypocrisie , which he doth more easily at the first entertaine , because the pestilencie and bitternesse thereof is not discernable by reason of the predominancie and sweetnesse of the fresh present graces of gods spirit in his soule . but when by afflictions or disgraces , by some extraordinary temptation or particular checkes from the ministery of the word , the vglinesse of it is discouered to his conscience ; hee for euer abhorres it , as a consuming canker , that would fret out the very heart of grace , and extinguish the life of sincerity ; and therefore with much humiliation and feruencie doth pray against it , striue against it , and by the mercies of god preuaile against it . this kind of hypocrisie belongs not to my present purpose ; onely by the way let mee giue aduertisement to the child of god , for to him onely i speake in this point : to the end he may keepe his heart vnblameable in holinesse , and preserue the true relish and sound ioy of good actions entire , and vndistempered : that he would strongly fence his heart , with a gracious and vnfained humility , against priuie pride the mother of this hypocrisie ; as against a close , vndermining , and a most dangerous enemie ; and the more seriously and watchfully for these reasons : partly drawne from the nature of the sinne ; and partly from the state of his soule . from the nature of the sinne : first , other sinnes grow from poysonous and pestilent roots ; as adulterie , from idlenesse ; faction , from discontent ; murder , from malice ; iesting out of the word of god , from a a prophane heart ; the killing of soules , from nonresidency ; enuie and flatterie , from a base and vnmanly weakenes of minde ; violent ambition , from a distrustfull independency vpon god ; scorning of godlinesse , from a reprobate sense : but this sinne springet● from a faire and vnsuspected fountaine , euen from zeale , godly duties , and good actions . secondly , other grosse sinnes spread themselues vniuersally ouer the whole corrupt masse of all the sons of men ; but this doth single out the chosen of god , and takes vp his seate in the sanctified soule . thirdly , this sinne doth vnauoidably wind it selfe into the heart of a man , with a slie and peculiar kind of insinuation . for when a godly man for a good action or inward grace doth seeme to disclaime pride in his conscience , hee may be proud that he is not proud , euen of his humilitie , and that he is able to descrie his pride and corruptions more then others can doe . so endlesse are the mazes of satans circular temptations . fourthlie , there is no depth of knowledge , no measure of grace , no eminencie of zeale can bee exempted from hazard of surprisal , by this last and most cunning encounter of satan by priuie pride . paul , that great instrument of gods greatest glorie , in whom there was a matchlesse concurrence of diuine graces , and varietie of all manner of afflictions , notable meanes to keepe the heart of man in humilitie ; yet lest hee should be exalted out of measure through the abundance of reuelations , there was giuen vnto him a pricke in the flesh , the messenger of satan to buffet him . reasons taken from the state of the regenerate soule , are these . first , let the best and most mortified man turne the eie of his conscience from the fruitlesse and dangerous speculations of his owne worthinesse , and fasten it a while vpon his corruptions and infirmities , vpon his many deficiences in religious duties and executions of his calling , wants and weaknesses in prayer and inward deuotion , his dulnesse and vncheerefulnes in religious exercises , his omissions of seruices and occasions for the enlarging of the kingdome of christ , his cold and sometimes cowardly prosecution of good causes , his now and then slinking from a bold profession of sinceritie , for feare of the vaine and wretched imputations of worldlings , &c. and out of this consideration , he will be so farre from selfe-conceitednesse , and a partiall ouerualuing of his owne gifts and vertues , that hee will find much matter and iust cause to renew his repentance , to stand vpon his guard against spirituall pride , to continue and encrease his humiliation , to double his zeale and resolution for the glorifying of god , and subduing his owne secret corruptions . secondly , let him consider , how before his calling hee marched furiously and desperately vnder satans colours , in the pursuite of pleasures , vanities and worldly honours ; with how resolute hatred and contempt he opposed against sinceritie and sauing grace , as against needlesse precisenesse and folly , how fearelesly and how farre he ran in the paths of iniquitie , and the sinful passages of the kingdome of darkenes ; where no reward was to be expected but shame and miserie . but after it pleased the lord to place his angell in the way to stop the torrent of his impieties and to set his sacred word before his eies , as a glorious light to direct him in the waies of righteousnesse ; let him remember how often hee hath started aside for false and imaginarie feares , how often hee hath stumbled euen in the euen path through his own heedlesnesse , how often hee hath stood still in his way , either gazing on the painted and lying glory of the world , or listening to the allurements and deceitfull charmes of his owne flesh . nay , how sometimes he hath bin inforced to retire by some cunning traine and malicious stratageme of satan . so that since his conuersion hee hath but run faintly and slowly , and won little ground in the race of godlinesse , although there be set before him the price of ● ● high calling , the highest aduancement of the soule , fulnesse of ioy , and the pretious treasures of immortalitie . and if he demurre a while soundly vpon this point , he may for euer feare lest a selfe-liking of his owne excellencie , be iustly plagued with a scandalous fall into some grosse sinne , which besides it owne particular sting , will vnto his great discomfort awake the old sinnes of his vnregeneration , like so many sleeping lions , with open mouthes to charge afresh vpon the conscience with new terrors and fearefull vexations . thirdly , let the godly christian looke vp at the liberall and mercifull hand of god , which out of the bottomlesse depth of his owne bountie hath reached vnto him , whatsoeuer gifts he hath ; whether of bodie , or mind , of honours or outward possessions , of nature or grace : and he shall find far greater reason to be continually grieued and humbled , that the bright and vnspotted beames of gods sanctifying spirit are soulely darkened and lessened in his body of death , then to be exalted in his owne conceit , in that it hath pleased god of his meere and free mercie to illighten the darkenes of his heart ; without which supernaturall illumination he should haue liued in blindnesse and miserably vntil death , and after this life bin cast out into vtter darkenesse and remedilesse desolation . fourthly , let him take heed how he harbors and nourishes this viper of spirituall pride in the bosome of his soule ; lest it taking vnseasonable heate and warmth from his zeale , endanger the whole frame of his new man. either by perswading him to embrace some groundlesse singularitie of vnwarrantable opinions , which by reason of his vertues will spread more plausibly , and by consequent more dangerously . for a perswasion of integritie is not onely a motiue to roote an opinion deepely in a mans owne apprehension , but also a meanes to make it more currant and passable with the admirers of his graces . or else this spirituall pride , may by gods iust iudgement draw vpon him a deadnesse of heart , a dulnes of zeale , an intermission of operations of grace , which the child of god doth infinitly more feare then any affliction or crosse that can possibly befall him from prophane men , either vpon his body , or state , or good name . these reasons may iustly mooue euery faithfull christian , with much earnestnesse and prayer to labour after , and settle surely in his heart a true and vndissembled humilitie , as the onely soueraigne meanes to preserue the life and vigour of his graces in his owne soule , their fruit and benefit to others , their blessing and acceptation with god ; and with the watchfullest eie of his spirituall wisdome , to hold in perpetuall iealousie the cunning sleights and windings of this insinuatiue sinne of priuie pride , that both so pestilent a canker may be kept out of the soule , and the passage may be stopt to priuie hypocrisie ; with which , i told you before , satan doth endeauor with might and maine to discomfort and disgrace the actions and exercises , euen of the child of god. the second kind of hypocrisie is grosse hypocrisie ; by which a man professeth that which is not in his heart at all , and so deceiues others , but not his owne heart . and this is most properly hypocrisie : for the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth a stage-plaier ; who sometimes putteth on the roabes and maiestie of a prince , himselfe being of a base and neglected state : or the grauitie and wisdome of a counseller , himself being of roguish & dissolute conditions : sometimes he representeth a chast and modest louer , his owne life being a practise of vncleannesse : sometimes he assumeth a good and honest vocation , his own being accursed and vnwarrantable . euen such is the grosse hypocrite vpon the stage of this world ; a very painted sepulchre and whited wall , glorious indeed in outward fashions and solennities , in shewes and representations to the eie of the world ; but if it were possible for a man to make an exact inquirie into the close and hidden passage of his heart , he should find many black and bloodie proiects , for compassing reuenge euen vpon surmised opposites , many ambitious steps built vpon flatterie and dissembling basenesse and briberie for his rising and preferments ; many stinging swarmes of fierie lusts and impure thoughts , which are either spent in speculatiue wantonnesse and the adulteries of the heart , or else for feare of the worlds notice , breake out onely into a strange and secret filthinesse . in a word vnder the vaile of his outward religiousnesse , hee should see a perfect anatome of the infinite and deceitfull corruptions of the heart of man , and many plausible and politicke conu●iances to bleare the eies of the world , howsoeuer wretched man vpon his owne fillie and forlorne soule he certainely drawes an exceeding waight of vengeance . this kind of hypocrite is more miserable and of lesse hope then the open sinner . first , because he sinneth against the light of his conscience , which manner of sinning makes him incapable of sauing graces . for how can that heart which to naturall hardnesse addeth a voluntary obfirmation in sinne and resistance to godly motions , receiue the softening and sanctifying spirit of god ? how should those vnrulie affections be tamed by the power of religion , who please themselues , and hold it their greatest glory to seeme most moderate outwardly , when inwardly they boile most intemperately in lust , pride , malice , contempt of zealous simplicity , and in other soulest pollutions ? how should the brightnesse of wisedome shine , where the windowes of the soule are shut close , wilfully and vpon set purpose ? secondly , by reason of the shining lampe of an outward profession , howsoeuer he want the oyle of grace in his heart , he so dazles the eyes of men , that he barres himselfe of those reproofes and wholesome admonitions , whereby the open sinner is many times confounded and amazed in his conscience , humbled and cast downe in himselfe , and happily reclaimed and conuerted . thirdly , all publicke reprehensions and aduertisements from the ministery of the word , although they be as so many loud cries sounding in his cares , to awake him out of the dead slumber of hypocrisie ; he either interprets to proceed from some particular malice , or indiscreet heate ; and so passes them ouer with a bitter and peremptor●e censure : or else out of the pride of his heart hee posteth them ouer from himselfe , as not infamous or notorious in the worlds opinion , and transfers them vpon the open sinners , being assured that in the iudgement of others whom hee blinds and deludes by his art of seeming , they belong not to him . fourthly , he is iustly obnoxious to an extraordinarie measure of gods hatred and indignation . for euery ingenuous man out of the grounds of morality , holdeth in greatest detestation a doubling and dissembling companion ; as a fellow of extreme basenesse and seruility , most vnworthie to be entertained either into his inward affections and approbation or outward seruices and imployments ; how much more the god of heauen and earth , who seeth cleerely into the inmost closet of the heart ? for hell and destruction are before the lord , how much more the hearts of the sons of men ? i say , how much more must he needs double his infinite hatred of sin against the double iniquity of hypocrisie ? how must his soule abhorre that wretched creature , which beares the world in hand , and makes a shew vnto men , that he stands for god and his honour and seruice ; but indeed is a close factor for satan , his owne pleasures and the powers of darkenes ? and as the hypocrite is subiect to gods extraordinarie hatred ; so is hee liable to an extraordinarie weight of vengeance : for when the wrath of the lord is once enkindled against him , it is powred out like fire , and burnes euen to the bottome of hell . his feare commeth like an horrible desolation , and his destruction like a whirlewind . terrors shall take him as waters , and a tempest shall carrie him away by night : and so certaine are these plagues , that as though the hypocrite were already turned into a diuell , or into the very fierie lake , it is said in the gospell , of other sinners , that they shall haue their portion with the hypocrite , where shall be weeping and gnashing of teeth . good lord , it is strange and fearefull , that so noble and excellent a creature as man , endewed with reason and vnderstanding like an angell of god ; hauing besides the pretiousnes of the holy booke of god , those great and vniuersall motiues , the immortality of the soule , the resurrection of the dead , the ioyes of the kingdome of heauen , the endlesse paines of the wicked , which except he be a damned atheist , he doth certainely beleeue ; and whereas hee might liue on earth with vnconquerable comfort , and shine hereafter as the brightnes of the firmament , bee a companion of saints and angels , and stand in the glorious presence of the highest maiestie for euer and euer : yet for all this will euen wilfully against the light of his conscience , and with the certaine knowledge of his heart , by his grosse hypocrisie , secret abominations and vncleannes , priuie practises for some wretched pleasures and preferments , make himselfe in the eyes of god , howsoeuer he deceiue men , a very incarnate diuell vpon earth ; and after this life , iustly heape vpon his body and soule all the horrours and despaires , tortures and plagues which a created nature is capable of . oh that the hypocrite would consider these things in time , lest the wrath and fierie ielousie of the lord breake forth vpon him suddenly and ineuitably like sorrowes vpon a woman in trauell , and teare him in pieces when there bee none that can deliuer him . well may he carrie the matter smoothly for a time , and by his iugling dissimulation cast a mist about him , and inwrap himselfe in darkenesse from the eye of the world ; yet let him know that in the meane time his sinnes are writing by the hand of gods iustice , with the point of a diamond in the register of his conscience , and when their number and measure is accomplished , the lord will come against him euen with whole armies of plagues and vengeance , as against the most hatefull obiect of his reuenging iustice , the most base and vnnaturall opposite to so pure a maiesty , and the most notorious and transcendent instrument of satans deepest malice . this kind of hypocrite belongs not to my present purpose ; and therefore i leaue him , without sound and timely repentance , to some strange and markeable iudgement euen in this life : or if he passe these few daies honourably and prosperouslie , as it is many times the lot of the wicked , lot him expect vpon his deaths-bed the fierie darts of satan empoysoned with hellish malice and cruelty , to be fastned deepely in his soule , and such pangs and anguish of conscience , that will possesse him of hell before hand . or if he depart out of this world without sense of his sinne , or else at the best with some formall and perfunctorie shew of penitencie ; yet let his heart tremble for the feares that it shall feare at the great and terrible day of the lord , when the vizard of his hypocrisie shall certainely be pulde off his face , and he ashamed and confounded in the presence of the blessed trinity , of angels , and all the men that euer were , and irrecouerably abandoned from the face of god and from the fruition of his ioyes , to the most consuming flame of the fire of hell , and the lothsomest dungeon of the bottomlesse pit . the third kind of hypocrisie is formall hypocrisie , by which a man doth not onely deceiue others with a shew of piety and outward forme of religion ; but also his owne heart with a false conceit and persuasion that he is in a happie state , when as in truth his soule was neuer yet seasoned with sauing grace and the power of religion . and i beseech you marke me in this point : it is of greatest consequence to euery one for a sound triall and examination of the state of his conscience , whether he yet liue the life of god , and stand in the state of grace , or lie enthralled in the setters and slauerie of sinne and satan . for herein i must tell you how farre a man may proceed in outward profession of the truth , in supernaturall decrease of sinfulnesse , in some kinds and measure of inward graces , and yet come vtterly short of true happinesse ; and without an addition of the truth of regeneration and a sound conuersion , shall bee cut off for euer from all hope of immortality , and shall neuer bee able to stand firme and sure in the day of the lord iesus . for a more perspicuous explication of this point , conceiue with me those perfections which may befall a man as yet vnregenerate and in state of damnation . we may suppose in him : first , all those gifts which the possibility of nature can conferre vpon him , all ornaments of arts and knowledge , of wisedome and policie , not onely that which is purchased by experience , obseruation , and imployment in points of state ; but also the spirit of gouernment , as saul had . to these wee may adde , gentlenesse and fairenesse of conditions , an exactnesse of ciuill honesty and morall iustice , immunity from grosse and infamous sinnes . and thus far the heathens may goe : and thus far we proceeded in our last discourse . but in these times of christianity a reprobate may goe farre further then euer the most innocent heathen that euer liued could possibly ; though some of them were admirable for their mild and mercifull disposition , some for their vertuous seueritie , some for integritie of life , some for constancie and resolution in goodnes some for preferring the vnspottednesse of their life before most exquisit tortures . for to all these he may adde a glorious profession of the gospell , a performance of all outward duties and exercises of religion , many workes of charity and monuments of his rich magnificence . nay , besides all this he may be made partaker of some measure of inward illumination , of a shadow of true regeneration , there being no grace effectually wrought in the faithfull , whereof a resemblance may not be sound in the vnregenerate . this last point will more clearely appeare vnto you out of the 8. of luke , and the 6. to the hebrewes . in the 8. of luke , the hearer resembled vnto the stonie ground , is the formall hypocrite ; who is there said , to beleeue for a time , and therefore by the inward , though more generall and inferior working of the spirit , may haue a temporarie faith begot in him . in which faith we may consider these degrees . first , he may be endewed with vnderstanding and knowledge in the word of god. he may be perswaded that it is diuinely inspired , and that it is most true . he may see clearely by the law of god the grieuous intollerablenesse of his sinnes , and the heauie iudgements due vnto them . he may bee amazed and terrified with fearefull horror , and remorse of conscience for his sinnes . he may giue assent vnto the couenant of grace in christ , as most certaine and sure ; and may conceiue , that christs merits are of an inualuable price , and a most pretious restoratiue to a languishing soule . he may be perswaded in a generalitie and confused manner , that the lord will make good his couenant of grace vnto the members of his church ; and that he will plentifully performe all the promises of happinesse vpon his children . he may be troubled in mind with grudgings and distractions , with reluctation and scruples before the commission of sinne , out of the strength of naturall conscience , seconded with a seruile apprehension of diuine vengeance , but especially illightned with some glimmerings of this temporarie faith . much adoe was there euen with pilate , inward trouble and tergiuersation , before he would bee brought to giue iudgement on christ. herod was sorie before he beheaded iohn baptist. and these men i hope , were farre short of the perfections attaineable by the formall hypocrite . after a sinne committed besides the outward formes of humiliation , by the power of this temporarie faith , he may bee inwardly touched and affected with some kind and degree of repentance and sorrow ; i meane not onely that which is a preparatiue to despaire and hellish horror , but which may sometimes preuent temporall iudgements , as in achab , and with a slumbering and superficiall quiet , secure the conscience for a time . and from this faith may spring fruits : some kind and measure of hope , loue , patience and other graces . it is said in the euangelists , that that hearer which we call the formall hypocrite , receiues the word with ioy . whence may be gathered : first , that with willingnesse and cheerefulnesse , hee may submit himselfe to the ministerie of the word . with forwardnesse and ioyfulnesse , hee may follow and frequent sermons . with a discourse of the sufferings of christ , he may be moued euen vnto teares for compassionate indignation , that so glorious and infinite innocencie should be vext with al manner of indignities and torments for the grosse and willfull impieties of sinfull men . he may loue and reuerence , giue countenance and patronage to the ministers , whom he heares with gladnesse . for it is the nature of man , to be kindly and louingly affected vnto him that brings him a message of ioy and comfort . he may esteeme the negligent , or no hearers of the word of god , as prophane and of feared consciences : which do not onely abandon the necessary meanes of saluation , but that they may with more securitie and absolutenesse reape in this life what sensuall profit or pleasure soeuer the world yeeldeth , endeuour to banish and extinguish all thought and notice of heauen or holinesse . the word of god by this temporary faith and other graces may worke such a change in him , as is called the vncleane spirits going out of a man : matth. 12.43 . a flying from the pollutions of the world : 2. pet. 2.20 . a washing : 2. pet. 2.32 . and may haue such power vpon him , that he may doe many things therafter . herod is said to haue reuerenced iohn , to haue heard him gladly , and to haue done many things : marke 6.20 . to these for illustration , and because we are hereafter to consider their differences from a true , entire and vniuersall sanctification ; we may adde those fiue degrees incident to the reprobate : heb. 6. first , hee may bee illightened in his vnderstanding , with some glimpses of heauenly light . secondly , he may haue some taste in his heart of the heauenly gift . thirdly , he may be made partaker of the holy ghost , the authour and fountaine of all graces . he may in some measure enioy the good word of god , the glorious instrument of the conuersion of soules . he may haue some taste and feeling euen of the powers of the world to come . nay , and besides all these , that which nailes him fast vnto formalitie , and makes him with contentment to walke in a plodding course of outward profession ; is a perswasion that he is already in the way of life , when as yet hee neuer entred no not the very first step vnto it . for indeed he may be perswaded , though from false and mistaken grounds , that he is rich in heauenly things and hath need of nothing , and that he is already possessed of the kingdome of grace & intituled to the kingdome of glory ; and yet bee most wretched and miserable , and poore , and blind , and naked . his state in this case being not vnlike the dreame of a poore or hungry man , which in his sleepe filleth himselfe with varietie of dainties , or tumbles himselfe amid his rich treasures and heapes of gold : but when he awaketh , behold he is faint , his soule longeth , and he embraceth nothing but emptines and aire ; yea , and besides , the very imaginary fruition of his supposed happinesse , when he is awaked , encreaseth his languishing , and doubles the sense of his necessities . euen so the formall hypocrite in this life dreames of much comfort to come , makes sure of heauen , thinkes himselfe the onely man , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostles calles it , his forme of godlinesse in his conceit , is the onely true state of saluation ; whatsoeuer is short of him , is prophanenesse ; whatsoeuer is aboue him is precisenesse . but when vpon his deaths bed hee awaketh , and hath his conscience illightned , and his particular sinnes reuealed vnto him , in stead of catching a crowne of glorie , which he hath vainely possest in his hopefull securitie , he graspeth nothing but feare and amazement , anguish and sorrow . yea , and now his former false perswasion of his happie state enlargeth the gulfe of his despaire , and makes him more sensible of his present and vnexpected miseries . giue me leaue i beseech you to enlarge this point , and to acquaint you with some reasons of this perswasion . for a false perswasion of alreadie being in the state of grace , is a barre that keeps thousands from the state of grace indeed . the good spirit of god you know doth perswade euerie regenerate man by a sweet and silent inspiration , out of a consideration of an vniuersall change and sanctification , and present sinceritie in all the powers and parts of his soule and body , & calling , that he is most certainly in the state of grace and heire of heauen . whence spring perpetually whole riuers of vnspeakeable comfort , that most then refresh his soule when hee is neerest to bee ouerwhelmed of the maine ocean of the worlds bitternesse and pressures . in a lying resemblance to this sacred worke of the holie ghost in the hearts of gods children , satan lest he be wanting to his , puts on the glory of an angell of light ; and insinuateth into the imagination of the formall hypocrite some flashes of comfort and conceites that he is in state of grace , and shall be saued . whence issues a cursed security , a wretched opposition to more sinceritie then he finds in himselfe , a slumber and benummednes of conscience , an impatiencie of hauing his formalitie censured by the ministerie of the word ; a neglect of a more sound search into the state of his soule . for satan in his angelicall forme tels him that more strictnesse and purity is but onely a proud hypocrisie and pretence of such as affect a transcendencie aboue the ordinarie degrees of holines , and bids him take heed of being too busie and pragmaticall in taking notice of euery small corruption and infirmitie ; for tendernes of conscience , and a too nice apprehensiuenes of euery little sinne , will vncomfortablie enchaine him to melancholy , vnsociablenes , and some degrees of despaire . and howsoeuer , saith satan , some preachers of preciser humour out of their vnhallowed zeale and censorious austerity breath out nothing against thee but fire and brimstone , indignation and wrath , damnation and horrour ; yet take not these things to heart , but let such peremptorie comminations passe as malicious thunderbolts , discharged from too fierie spirits , begot by indiscreet heate , and directed to priuate ends . thus this wilie serpent cries peace , peace vnto his soule , when god knowes there is no peace towards , but noise and tumbling of garments in blood , and burning and deuouring of fire . the conscience indeed may bee asleepe for a while , like a fierce wild beast gathering vigour and puissance , that being awaked by the hand of god at the approch of sicknesse or death , may more implacably rent , deuoure and torment for euer . but i come to the grounds of this persuasion . i told yee before that the spirit of god assures his children that they are in state of grace , out of a consideration of an vniuersall sincerity in all their waies . but satan for his children hath other reasons , which i conceiue to be such as these : first , the formall hypocrite is notablie confirmed that his state is good , when he compares himselfe with those which are more sinfull : as murderers , adulterers , drunkards , prophaners of the sabbath , vsurers , swearers , liers , iesters out of the word of god , and fellowes of such notorious ranke . but if besides the disclaiming of these , his conscience bee able to informe him of his ciuill honesty , externall iustice , some workes of charity , &c. why then the matter is put out of all controuersie , and he presently canonized a saint in his owne conceite . you may see his picture in the 18. of luke : o god i thanke thee , that i am not as other men are , extortioners , vniust , adulterers , or as this publican . there is his exemption from common prophanenes . i fast twice in the weeke , i giue tithe of all that i possesse . there is his outward iustice and religious solennities . but you must not conceiue that the formall hypocrite doth proclaime this in publicke with such grosse and palpable ostentation : nay , perhaps when it arises hee lets it not rest long in his owne thoughts , left by this vanity his vertues lose their grace and he his comfort . but certaine it is , a consciousnes of his being free from infamous impieties , of his morall honestie , performance of outward duties of religion , and some inward , in some measure , though not vniuersally , nor to the degree of the children of god , is one of the best grounds he hath for his assurance of being in state of saluation . parallel to this of luke is that , prou. 30. vers . 12. there is a generation that are pure in their owne conceit , and yet are not washed from their filthinesse . that is , they imagine their temper of religion , their pitch of holinesse , their formall christianity to bee the very right path to heauen , when indeed they were neuer truely humbled with a sense and sight of their sinnes out of the law and iudgements of god. they were neuer acquainted with the pangs of conscience in a new birth or the mysteries of saluation . but within are full of hollowheartednesse , lukewarmenesse and much bitternes against true godlinesse and the power thereof . the second reason whereby the formall hypocrite is moued to thinke his state to be good , and the way of his life to be right , is a preiudice which he conceiues from the imputations which the world layeth vpon the children of god : such as are pride , hypocrisie , singularity , melancholie , simplicitie and the like . but before i descend to these particulars , giue me leaue to propose vnto you the fountaine and ground of them , which i take to bee , that great and eternall ▪ opposition which is naturally betwixt light and darkenesse , the life of grace , and a death in sinne , sincerity and prophanenesse , the children of god and the wicked . gods children , you know , in this world liue as sheepe amongst wolues . in the stormie times of the church their persecutors are indeed euen wolues in the euening , for their insatiable crueltie and vnquenchable thirst in drinking vp the blood of the saints : and in the halcyon daies and fairest times of the church , yet they haue those which will bee pricks in their eyes , and thornes in their sides . if they cannot vexe them in a higher degree , yet they will bee sure to lay on loade with base indignities , disgraces , slanders and lying imputations . and their hatred is of that strange nature and quality , that it is discharged euen against the goodnesse of the godly , their zeale , their forwardnesse in religion , their faithfulnesse in their calling and the like , as against it proper obiect . this is plaine in ieremie : ieremie neither borrowed on vsurie , nor lent on vsurie , hee was free from all colour of giuing offence or doing wrong : nay , his gratious heart was so wholly melted in compassion , that he wished that his head were full of water , and his eyes a fountaine of teares , that he might weepe day and night for the destructions of his people . and yet of that people euery one contended against him , there was not a man but hee cursed him . the onely reason was , because whatsoeuer the lord said , that he faithfully spoke , and kept nothing backe , but shewed them all the counsell of god. it is yet more plaine in dauid , psal. 38.20 . they also that reward euill for good , are mine aduersaries , because i follow goodnesse . the word there in the originall insinuateth such an extreme and deadly hatred , that from thence comes the diuels name , satan . so that howsoeuer this enmitie betwixt the world and the children of light be many times bridled by the restraining spirit of god , sometimes by the ingenuousnesse of the wicked , or their morall vertue or policie or some by-respect , or by accident bee turned into loue ; because by the presence and praiers of the godly they many times escape iudgements , and receiue blessings . yet i say , howsoeuer it be thus bridled , in it selfe it is more then ordinary or naturall , and hath in it some degree and mixture of hellish virulencie . ordinarie hatred expires in the downe-fall of his aduersarie : nay , any one of generous mind out of the interest he challengeth in the common state of humanitie , will commiserate the distresse and affliction euen of his greatest and basest enemie ; but much more of one of noble spirit and eminent worth , and more then that , of one that hath followed him with all offices of kindnes and loue : yet the flame of this hatred is so fi●rce & so set on fire by hell , that it is not extinguished euen with the blood of his supposed opposite , but barbarously sports in his miseries , & with insolēcy tramples vpon his desolations . this appeareth clearely in the example of dauid , psal. 35.15 . but in mine aduersity they reioyced , and gathered themselues together : the abiects assembled themselues against me , and i knew not ; they tare mee and ceased not . who without indignation can thinke vpon these leaud companions and base drunkards , that with the false scoffers at bankets gnashed their teeth and cruelly insulted ouer the miserie and disgrace of that man , that was a man after gods owne heart , of incomparable excellency , and so kindly affected towards them , that when they were sicke , he clothed himselfe with a sacke , he humbled his soule with fasting , and mourned as one that mourneth for his mother ? you see then the fountaine both of the greater stoods of bloodie persecutions , and the lesser streames of inferiour vexations ; as slanders , railings and false imputations . to some particulars whereof i now come . first for pride . it is most certaine that pride truely so called , is the most pes●lent and incompatible opposite that grace hath : and therefore hee that is most sanctified , most fights against it . for besides that this fiery dart is deepely impoysoned in our corrupted nature , satan knowes out of his owne experience how to manage it with notable cunning ; and he followes this weapon with such eagernesse and confidence , that after it is broken vpon the shield of faith , yet he labours with might and maine to fasten some splinter or other , euen in the soule humbled for sinne and vowed vnto the seruice of god , as i told you in the first part of priuie hypocrisie . but i appeale vnto the consciences of the children of god , whether many times the world doth not interpret that to be pride in their actions and cariage , which is nothing else but a gracious freedome of spirit , arising from a consciousnesse of their innocencie and independancy , whereby they are inabled to stand with courage against corruptions and the sinnes of the time , to follow good causes with boldnesse , and with resolution to defend a knowne and warrantable truth , and indeed to prefer the saluation of their soules before the gaining of the whole world . innocencie makes them as bold as lions : the wicked flee when none pursueth ; but the righteous are bold as a lion. and their warrant is out of isai. 51. vers . 7.8 . hearken vnto me ye that know righteousnesse , the people in whose heart is my law. feare ye not the reproch of men , neither be ye afraid of their rebukes . for the moath shall eate them vp like a garment , and the worme shall eate them like wooll : but my righteousnesse shall be for euer , and my saluation from generation to generation . independancie holds their hearts vpright in all their actions , that they are neither swaid awrie by partialities , or secret relations to wrong ends . i meane not independancie in respect of lawes , gouernment , authoritie , charitie , vnitie with the church or the like , i meane no such independancie : but in respect of basenesse , flatterie , corruption , temporizing , indirect prosecution of their honours and preferments , &c. which are setters of satan , by which he confines many to a wretched slauery euen in this life , and without repentance to endlesse miserie hereafter . secondly , hypocrisie is many times by the world vniustlie laid vnto the charge of the children of god. dauid had his ful portion in this imputation , as appeareth in many psalmes . the causes for this time i conceiue to be two . the first may bee suspiciousnesse , an argument euer of worthlesnesse and impotencie . for insufficiencie is most apprehensiue and suspicious . i know there is a godly iealousie , and a iealousie of state ; but i meane that suspition which is opposed as an extreame to that imperfect vertue the moralists cal immuniti● from suspicion , by which a man doth cast the worth , actions and affections of another in his owne mould , and thinks euery man obnoxious to al the infirmities he finds in himselfe . hence it is , that he which indeed is truly an hypocrite , and neuer passed the perfection of the pharisee , doth most confidently brand the child of god with that name , hoping therby to giue some poore satisfaction to his own thoughts , that would gladly rest in a formality , and notice to the world , that howsoeuer there may be pretences , yet indeed there is none better then himselfe . the second cause is a disabilitie , and blindnesse in the naturall man of discerning and acknowledging the operations of grace . for let a man be otherwise neuer so eminently or vniuersally qualified ; yet without the experience of the power of godlinesse vpon his owne soule , he cannot see , hee will not bee perswaded of the actions of grace in another man , and therefore interprets them to be nothing but hypocrisie , and onely pretended , vainegloriouslie to gainean opinion of more then ordinarie pietie . what the conceit of an vnregenerate man is of the state of grace , is plaine out of the conference of our blessed sauiour and nicodemus . nicodemus was a great rabbi in israel , a famous doctor in the law and the prophets , in which no doubt hee had many times read the doctrine of regeneration : yet when he comes to be examined of the power and practise of it , he holds the new birth , ( without which no man can euer see god ) to be as impossible as for an old man to returne into his mothers wombe and be borne againe . euen such is the iudgement of others in his state , of the fruits , effects and course of sanctification . and therefore i maruel that any child of god wil afflict his soule , hang downe the head , or remit one iot of his zeale in goodnesse for vniust censures in this kind : sith hee knowes that naturall men though neuer so wise , so learned , or glorious in the world , want spirituall taste , and therefore cannot rellish the fruits of the spirit , are blind and cannot see or iudge of the light of grace , are in darkenesse and cannot comprehend it . thirdly , the formall hypocrite doth settle himselfe with more resoluednesse in his opinion of being in state of grace , when he sees the world account the children of god but a company of fellowes , who , out of a proud singularitie , diuide themselues from the common fashions and customes of the world ; not considering that if euer he meane to saue his soule , he must be singular too in holinesse and sanctification ( for i meane not in vnwarrantable opinion , or separation from the church . ) except his righteousnesse exceede the righteousnesse of the scribes and pharisees , what singugular thing doth he ? that is , except to his ciuill honesty and outward performance of religious duties , there bee added a singularitie of sauing grace , and except besides all other ornaments of mind , if it were possible , possest in full perfection , there be yet moreouer inspired that blessed and pretious vigor that quickens him to eternall life , he cannot enter into the kingdome of heauen . this note of singularitie hath in all ages bin imputed to those , that with a good conscience haue laboured to keepe themselues blamelesse and pure in the midst of a naughtie and crooked generation . behold , saith isaiah , chap. 8. vers . 18. i and the children whom the lord hath giuen me , are as signes and wonders in israel , by the lord of hosts , which dwelleth in mount sion . it had bin no wonder had they bin onely as signes and wonders amongst the enemies of god , and nations of vncircumcision ; but that they should be signes and wonders in israel ! god had chosen him but one little vineyard amongst all the spatious forests of the earth ; out of the glory of all the kingdomes of the world he had chosen him but one handfull of people ; and yet in that vineyard , his faithfull ones are but as the berries after the shaking of an oliue tree , two or three in the top of the v●most boughs , and foure or fiue in the high branches . in that little people , his children are but as the first fruits : so that euen in israel they are become as monsters and spectacles of amazement . then so it is indeed , that a man drawne out of the darknesse of this world and illightned with grace , is like a starre new created in the skie , that drawes all the world to gaze vpon it . nay , and he drawes not onely the eies of men vpon him , but is an eie-sore vnto thē . for thus speaketh the wicked of the righteous man : wisd. 2.15.16 . it grieueth vs also to looke vpon him , for his life is not like other mo●s : his waies are of another fashion . he counteth vs as bastards , and he withdraweth himselfe from our w●ies as from filthinesse ; he commendeth greatlie the latter end of the iust , and boasteth that god is his father . fourthly , the formall hypocrite is well pleased with his present state , and very vnwilling to embrace more forwardnesse ; because it is commonly thought , that the state of a true christian indeed , is a life full of vncomfortablenesse , melancholy , austeritie and sadnesse . the heart of man is naturally greedie of ioy and contentment , and is either weakely or strongly refreshed according to the vanity or soundnes of the comfort in which it reposeth , but it must either enioy it in some kind and measure , or it will waste and consume it selfe . hence it is , that those who want inward and spirituall ioy arising from the testimonie of a good conscience , from an assurance of remission of their sinnes and the fauour of god , hunt after worldly contentments and carnall ioies . at home in their owne hearts they find little comfort , rather much terrour if their consciences awake , and therefore they seeke to refresh themselues amid their treasures , honors and sports ; at plaies , in tauernes with merrie companie , and many other such miserable comforters ; nay they had rather be necessarily imploied then solitarie , not so much to auoid idlenesse as bitings of conscience . yea , some had rather cease to be men , then that their consciences should awake vpon them , and therefore they labour to keepe it asleepe and to drowne sorrow for sinne , with powring in of strong drinke . but let them looke vnto it , though it goe downe pleasantly ; yet secretly and insensiblie it strengthens the rage , and sharpens the sting of the worme that neuer dies , against the day of their visitation ; for in the end , saith * salomon , it will bite like a serpent , and hurt like a cock●trice . this outward and worldly ioy , because the children of god doe not pursue , because they will not relie vpon those broken staues of reed , they are est●emed the onely melancholike and discontented men . but i maruell when or with what eyes the worldlings looke vpon the faithfull christian. it may be , while hee is yet in the sore trauell of his new-birth , and humbled vnder the mightie hand of god with affliction of conscience for his sinne . if so , then they should know that men must mourne for their sins as one that mourneth for his onely son : and be sorie for them , as one is sorie for the death of his first borne . there must be in them a great mourning as the mourning of hadadrimmon in the valley of megiddon : as it is zac. 12.11 . and this sorrow is a blessed sorrow , for it brings forth immortality . and either themselues must haue a part in it , or they shall neuer be made partakers of the fulnesse of ioy at gods right hand . what though the child of god lie for a night in the darkenesse of sorrow and weeping for his sins ? marke a while , and the day will dawne , and a day-starre will arise in his hart that will neuer set , vntill it hath conducted him vnto the light that no man can attaine vnto : the sunne of righteousnesse will presently appeare and will drie away his teares , and with euerlasting light will shine vpon him for euermore . but it may bee the worldlings take notice euen of the whole course and best state of the child of god , and yet can see nothing therein but vncomfortable strictnesse , and sad austerity . but then i must tell them , they looke onely vpon him with carnall eyes and deceiue themselues : for so indeed he doth not appeare a boisterous nimrode , or dissolute ruffler amid the vanities and delicacies of the world ; that is for satans reuellers , who haue smiling countenances , but bleeding consciences ; glorious outsides , but within nothing but rottennesse and prophanenes , much laughing when the heart is sorrowfull . but if they were able with illightened eyes to pierce into the inward parts of gods child , they should see within , hope alreadie feasting vpon the ioyes of eternity : they should see faith holding fast the writings by which the kingdome of heauen is conueied vnto his soule , sealed with the precious blood of the sonne of god ; that nor man nor diuell is able to wrest out of it hand : they should see the white stone mentioned in the reuelation , wherein there is a new name written , which no man knoweth sauing hee that receiueth it . whence springeth such a strong comfort and high resolution in the affaires of heauen , that no sword of the tyrant , no flame of cruelty , not the combination of heauen and earth shall euer be able to amaze , abate or extinguish . fifthly , the formall hypocrite doth more confidently continue in a selfe liking of his owne state , though the state of vnregeneration ; because he seeth those that besides his outward forme of religion are indewed with an inward and vnfained sinceritie in all their waies , to be reputed but as the ofscouring of all things , the simple fellowes and precise fooles of the world . they haue indeed beene so accounted in all ages . for the hearts of wicked men being stuft with prophanenes and earthly pleasures , being swelled with ambition and worldly wisedome , easilie bring forth pride and contempt : and therefore they looke a farre off at the children of god , as at fellowes of base and neglected condition , of low spirits , of humble resolutions , of weake minds , vnable to manage affaires and occurrents for their preferments , of no dexterity to plant themselues in the face and glorie of the world ; when god knowes if they could be perswaded that there were no heauen but vpon earth ; and that the power and exercise of godlines were nothing but an vnnecessarie precisenes ; if they would enlarge their consciences proportionablie to the vast gulfe of the times corruptions ; if they durst make a couenant with death and an agreement with hell , and put the euill day farre from them ; sure they might outstep many of these great ones in their proiects of policie and the precedencies of the world : but sith they cannot , they da●e not , they will neuer by the grace of god be so perswaded ; they are well content with their continuall feast , a good conscience , while the others are fatted with their wine and their corne and their oyle against the day of slaughter . and then at that day they will change their minds . for goe , i beseech you , into the sanctuarie of the lord and vnderstand their end ; they are now vpon the stage of this world in their full glory ; but were they as mighty as leuiathan , as cruell as dragons ; could they reare their honours to the height of the clouds , nay , aduance their thrones aboue beside the starres of god , yet they must downe , they haue but one part to play , they must make their beds in the dust ; and then when they are once disroabde of their greatnes and glory , and stript naked of their honours and preferments , and without all mitigation by worldly comforts left vnto the ful rage of a stinging conscience ; then they change their note and alter their iudgements , and sigh for griefe of mind , and say within themselues : these are they whom we sometime had in derision and in a parable of reproch : we fooles thought their life madnes , and their end without honour . how are they counted among the children of god , and their portion is among the saints ! therefore wee haue erred from the way of truth , and the light of righteousnes hath not shined vnto vs , and the sunne of vnderstanding rose not vpon vs : wee haue wearied our selues in the way of wickednesse and destruction , and wee haue gone thorow dangerous waies : but we haue not knowne the way of the lord. but here by the way i must giue this caueat lest i bee mistaken in this last point , or that which followes : i doe not diuide by necessary and ineuitable diuorce greatnesse and godlinesse , holines and high places ; god forbid : i make betwixt them no other opposition then dauid doth in the 73. psal. himselfe being most holy and most honourable . i rather infinitely desire to inflame the noble and worthie spirits of all those whom the lord hath aduanced i● gifts , in greatnesse , in honours , in gouernment or any kind of precedencie aboue their brethren , to a proportionable excellencie of zeale and sanctification . for certainely as power , policie , authority being abused and not sanctified to the owners , become in the meane time strong pillars for the supporting of the kingdome of darkenesse , pestilent instruments of much mischiefe , and hereafter shall be soundly payed with an answerable degree of extraordinarie vengeance , horrour and torment : so great wisedome , great knowledge , great honours , being imployed impartially , resolutely and vnreseruedly , in soliciting and furthering the causes of god , in strengthening the cold and languishing state of his religion , in refreshing the hearts of his saints which ordinarily are opprest and disgraced by the cruelties of prophane men , procure in the meane time great honour to his great name , great good vnto his church , great ioy vnto his angels , great comfort vnto the soules of the owners , and fairer and brighter crownes of glory to their heads in the world to come . and so i come to the third reason , whereby the formall hypocrite doth falsly perswade himselfe to be in the state of true happines and saluation : and that is an outward happinesse and successe in worldly matters , much plenty and prosperity in his outward state . for thus he reasons in his owne thoughts , and plaies the cunning sophister to deceiue his owne soule . the lord , thinks he with himselfe , hath maruellously encreased me in riches and honours , he hath strangely continued vnto me my health and harts desires : the secret influence of his blessing hath still followed and prospered me in all my businesses and affaires ; therefore doth he conclude , vndoubtedly i am protected from aboue , my state is the state of grace , these many louing fauours must needs argue , that i am in high sauour with god , and these outward blessings are signes that my seruices are sanctified and accepted of him . but in the schooles we should tell him that this is a fallacy à non-causa . for all outward happinesses are for speciall reasons , and by particular indulgence more often , and very plentifully in this world vouchsafed to the wicked and prophane . this appeares ierem. 12. vers . 1.2 . wherefore doth the way of the wicked prosper ? why are all they in wealth that rebelliously transgresse ? thou hast planted them , and they haue taken roote : they grow and bring forth fruit . mal. 3. vers . 15. euen they that worke wickednesse are set vp , and they that tempt god , y●a , they are deliuered . iob 21. vers . 7. &c. wherefore doe the wicked liue and wax old , and grow in wealth ? their seed is established in their sight with them , and their generation before their eies . their houses are peaceable , and the rod of god is not vpon them . they send foorth their children like sheepe , and their sonnes dance . they take the tabret and harpe , and reioyce in the sound of the organs . let him therefore that thus concludes the happines of his soule from his worldly prosperitie , know and consider , that as the end and reward of the godly and wicked is different in place and nature ; the one being the highest heauens , and the highest aduancement of the soule to the fulnesse of glorie and blisse ; the other the lowest hell , and the very extremitie of the greatest miseries and vexations , which a created nature can possibly endure . so experience of all times teacheth vs , and heauenly iustice requires a contrarie manner of passage and proceeding to these ends . the wicked in this world doe easily run vp without rub or interruption , many times with acclamation and applause , all the golden steps of honours and preferments ; but vpon the highest staire they find the most slipperie standing , and the top of their earthly felicitie is the most immediate and certaine descent vnto their greatest downefall . they are roially mounted here vpon earth , and gallop swiftly ouer the faire and greene plaines of plentie and pleasures ; but at the end of their race they are ouerturned horse and man , and tumbled headlong into the pit of destruction . they fairelie glide ouer the sea of this world with full saile , with much calmenesse and sereniti● , and richly laden , but in the brightest sunshine , and when they least suspect it , they suddenlie and without recouerie , sincke into the gulfe of darknes and desolation . but it is iust otherwise with the children of god , for they many times in this their pilgrimage sticke fast in the mirie clay of pouertie and contempt , sometimes they are inclosed euen in a horrible pit , as dauid speakes , of feare and terrour of conscience for their sinnes . they are by the way companions to dragons and ostriches , they walke among rebels , thornes and scorpions , that rent and teare , a●d sting them with many oppressions and cruell slanders . neither is the danger in the way all ; they haue persequuters which are swifter then the eagles of the heauen , who pursue and hunt them vpon the mountaines euen like partridges , and lurk for them in the wildernesse , as those that lie in wait for blood . nay , yet besides all these vexations from the world , the immediate malice of hell raiseth many tempests of temptation against them , and sometimes euen all the waues and flouds of god himselfe goe ouer their heads . this the way , the race , and the euening of gods children in this world ; but ioy comes in the morning , their end is peace , their reward is a bright morning starre , their hauen is endlesse happines and life eternall . the reasons of this contrarie state and condition of the wicked and godly in this life may bee these . first for the flourishing of the wicked . one reason may be , the notable cunning and policie of satan , in plotting and contriuing the prosperity of those whom he perceiues & hopes it wil insnare , and in whose harts it begets hardnes , pride , insolency and forgetting of god. for we must vnderstand , that the diuel euer proportiones his traines and temptations most exactly , euen at a haires breadth ▪ to the tempers , humours and dispositions of men . if he meete with an ambitious and working spirit , he is well enough content to lighten him the way to hell with some ray or beame of al that great glory of the world which hee offered christ , if hee will fall downe and worship him . little cares hee , so that he may keepe a man fast in his hold vntill the day of execution , whether in the meane time he lie in a lower dungeon of discontented retirednesse , or in the golden fetters , or some more honourable seruitude and glorious miserie . if he meete with a base and earthly minded fellow , that preferres a little transitorie trash before the pretiousnesse of his owne soule , and the lasting treasures of immortalitie ; why he can easily prouide a golden wedge , and cast in his way to enrich him ; he can compasse for him , though by bloudy meanes and mercilesse enclosure , a naboths vineyard to enlarge his possessions . for all is one to him so he keepe him his owne , whether by want and pouertie he driue a man to impatiencie , murmuring , and independencie vpon the prouidence of god , or by heaping vpon him abundance of wealth , and filling him a full cup of temporall happinesse , he cast him into a deepe sleepe of carnall securitie , and a senselesnesse in al matters of sanctification and saluation . but whereas satan hath found by much experience , that such as are fenced with riches and honours , doe many times falsely assume vnto themselues a conceit of greatnesse and goodnesse of protection , and immunitie from dangers , so that they are more fearelesse of the iudgements of god , because they are not plagued like other men , more carelesse of storing themselues with spirituall comfort against the day of visitation , because they are in the meane time plentifully encompassed with worldly contentments , more regardles and neglectiue of the ministery of the word , because they would not willingly be tormented before their time ; therefore , i say , hee followes with more hope and better successe this temptation by prosperitie . and the rather , because crosses , afflictions and heauie accidents , are many times liuely instructions and compulsions to bring a man to the knowledge of god and himselfe ; to abandon all confidence in earthlie things , and to embrace the most comfortable and heauenlie state of true christians . wherefore if any man be content to stand for satans kingdom , either by open and profest impietie , or by close conueiances and secret practises and conniuencie ; he will be sure to prepare , incline and dispose all occasions , meanes and circumstances for his aduancement into reputation with the world . and how potent he is in these cases , y●u may conceiue , sith he swaies the corruptions of the time , sith he rules and raignes in the hearts and affections of the most men ; and is euer the arch-plotter in all simoniacall , indirect , corrupt and vnconscionable consultations and compacts . the second reason of the flourishing of the wicked in this life , is their large and vnlimited consciences : for if a man once haue so hardned his heart by often grieuing the good spirit of god , and repelling his holy motions ; if he haue once so darkned the eie of his conscience , by offering violence to the tendernesse , and neglecting the checks thereof , that hee can now entertaine and digest without scruple or reluctation , any meanes though neuer so indirect , any condition , though neuer so base , any aduantage , though neuer so vnconscionable or dishonourable ; it will be easie enough for him to thriue in the world and raise himselfe . for what , i pray you , were not the papists now able to do , who haue enlarged their consciences like hell , nay ; they haue stretched them beyond the whole compasse of all hellish darkenesse , euen into a vault of their owne ; what , i say were not they able to do , except they were countermanded by that irrefragable , eternall , and particular decree of god , that babylon must now downe as irrecouerably , as the great milstone in the reuelation cast with violence into the sea ? why certainly they were able by their policies & principles , not onely to reestablish their former antichristian tyranny , but to cast the whole christian world , nay this and the other world , and the whole frame of nature into combustion , darknesse and confusion . and no maruell : for these fellowes consciences can without ●emorse digest euen the sacred bloud of kings , and swallow downe with delight the ruines and desolations of whole kingdomes . their bloudie superstition hath so quite and fearefully extinguisht all sense of common honesty , and put out the light of natural equity , and the common notions of right and wrong ; that they broch with bold faces the cursed poison of equiuocation , the diuels old imposture in oracles , a very straight passage to damned atheisme , and the dissolution of all humaine society : that to them the breach of the lawes of god , of nature and nations , is meritorious and worthie canonization , if it serue any way to the aduancement of their execrable idolatrie ; to the repairing of their decaying babylon , and to reare their italian idoll , the priest of rome yet a little higher aboue all that is called god. in this respect then , that the wicked dare enlarge their consciences to the vtmost bounds of any pleasure , gaine or preferment , they haue great aduantage for the ingrossing of all worldly happinesse , and may easily purchase a monopoly of earthly prosperity . out of this widenes of conscience proceed much mincing and excusing , many interpretations , fauourable constructions , and distinctions of sinnes : as for example , that vsurie is of two sorts , biting , and toothlesse ; when all kind of vsurie is pestilent , and most certainely damned in the booke of god. that symonie is either buying the gifts of the holy ghost , or buying church-liuings ; as though this latter were not so soule and enormous when it is able in short time to bring a curse and confusion vpon the most glorious and best setled church in the world . that of lies , some are pernicious , some are officious , and for a greater good ; whenas euen the learneder sohoolemen , who are far enough from precisenes , hold euery kind of lie to be a sin indispensable ; whenas a●stin● that worthy father & great disputer , admits not a lie for the saluation of a mans soule , which is farre more worth then the whole world : nay when a man is not to tell a lie for the glory of god , as it appeareth , iob 13. then which there can be no greater good . of oaths , that some are greater and more bloody ; some are lesser , ordinary and more tolerable ; as though custome and commonnesse made these latter excusable and vnpunishable , when as the plague of god hangs continually ouer the head of what swearer soeuer , ready euery houre to seaze vpon him , and sinke him downe into the bottome of hell . the flying booke of gods curse and vengeance shall enter into the house of the swearer , and shall not onely cut him off , but shall consume the very timber thereof , and the stones thereof . neither doth this plague rest within priuate walles , but it wastes the glory and prosperitie of whole kingdomes . because of oathes , saith ieremie , the land mou●neth ▪ and the pleasant places of the wildernes are dried vp : nay if it were possible that the breath of the swearer should reach vnto the heauens , it would euen staine the glory of the starres , and rot those faire and immortall bodies , it is infected with such a canker and pestilencie ; and so immediat●ly strikes at the face of almightie god. many other such leaud distinctions of sinnes there are , framed and followed by the sensuall , greedy and ambitious affections of prophane men that they may more pleasingly to themselues , and more plausiblie to the world , compasse their ends and desires . no maruell then though they haue the wicked world at will. the third reason of the flourishing of the wicked , is , because they are men of this world ; and therefore they haue onely their portion and full felicitie here . their heauen is vpon earth : their pleasures in their life time with the rich man in the gospell . for as the euerlasting couenant of inward peace , grace and glory , is peculiarly confirmed to the children of the spirit : so many times in great measure the temporall promises of outward happinesses are performed vpon the children of the flesh . when god had established vpon isaak the euerlasting promises of loue , mercy and blessednesse : yet he was content to make ismael a great man vpon earth . concerning ismael , saith he to abraham , i haue heard thee : loe i haue blessed him , and will make him fruitfull , and will multiplie him exceedingly . twelue princes shall hee beget , and i will make a great nation of him . fourthly and lastly , the prosperitie of the wicked makes them more inexcusable , and their damnation more iust before the tribunall of god. for it is iust with him to bring a greater measure of tribulation and anguish vpon them , in whom his many fauors a●d louing kindnesses haue brought forth vnthankfulnes & rebellion : & that wrath is most iustly returned vpon their heads , which by despising the riches of his bountifulnesse , and patience and long sufferance , leading them to repentance ; they haue heapt vp as a treasure vnto themselues against the day of wrath , and of the declaration of the iust iudgement of god. you haue heard the reasons of the happinesse of the wicked in this life : but it is not so with gods children . for they must mourn in this vale of teares while the world reioyceth . and as the wicked are fild and fatted with worldly happinesse and plentie against the day of wrath : so gods children must bee prepared and fitted with afflictions , for the glory which shall be reuealed . they are shortly to become inhabitants of that great and glorious city , whose foundations are pretious stones , whose gates are margarites , whose streets are pure gold , as the shining glasse ; they must bee companions of the blessed angels , and stand in the presence of that great and sacred maiesty ; and therefore in this life they must be cast into the lords furnace , that in the fire of affliction they may be more and more purified from earthlines and corruption ; and so with holinesse and humilitie prepared for that high perfection of heauenly beautie , glory and blisse . let euery godly man then with comfort and benefit vndergoe those crosses which the lord layeth vpon him : for they are vnto him as looking glasses , wherein god sees his faith and dependance vpon his prouidence ; the world his pati●nce and constancie ; himselfe the spots of his soule , his decayes of grace , the breaches of his conscience , his neglect of the duties of his calling , his coldnes in religigious seruices , his fall from his first loue : so that by them , god is pleased and glorified , others edified and instructed , himselfe humbled , recouered by repentance , and more sanctified . i haue staied long vpon the third reason of the formall hypocrites false persuasion of being in state of grace . the reason is ; because ciuill honesty , performance of outward duties of religion , and worldly prosperitie meeting together in an vnregenerate man , many times breed a very strong conceit of his being the child of god , and an obstinate impatiencie of hearkning & stepping forward to grace , or any further perfection . i come now to the fourth reason , wherby the formall hypocrite doth falsly persuade himselfe to be in the state of true happinesse and saluation , and that is : a misconceit of gods iustice , and a straining and racking of his mercy beyond his truth and promise : so making the way to heauen broder then the scripture hath made it , and himselfe more blessed then he is indeed . mans heart is naturally empoysoned with pride and hypocrisie , and therefore is hardly drawne hartily to acknowledge the horrible vglinesse of his sin ; or that gods proceeding against it with such waight of vengeance is equall . hence comes much indulgence , and partiall censuring of our owne sinnes , transferring them vpon allurements , occasions , circumstances , necessitie and the like : much lessening and impairing gods iustice , but amplifying his mercies , euen to the securing of vnwarrantable courses . adam immediately after his fall shifteth off his sin vpon his wife ; nay , he is so blind in spirituall iudgement of diuine purity , that rather then hee will crie guiltie , he will fasten the fault by consequent vpon god himselfe . the woman , saith hee , which thou gauest to bee with mee , shee gaue mee of the tree , and i did eate . so gladly would sensuall men persuade themselues , that either their sinnes deserue not so strict account and great iudgements ; or that god doth exercise too much rigour in inflicting them . for out of their worldly wisedome they measure and esteeme the vnspotted and infinite ocean of the iustice of god , by the finite , muddie and imperfect streame of humane iustice . lawes and constitutions of states and kingdomes are bridles to curbe and moderate our corruption , that we become sociable and peaceable ; but they cut off only from the body politique by finall execution , those that are of notorious and desperate condition , such as are theeues , murtherers , traitors and the like . a verie proportionable conceit , i am persuaded , of diuine iustice and comminations in the law of god , lurkes in the hearts of many ; they thinke that those sinnes that arise ineuitably out of our corrupt nature , or that are committed by strong temptation , or that are lesse pernicious , are , i know not how , naturally pardonable ; and that if they bee of the ciuiller sort , if they bee outwardly conformable in their liues , and harbour good meanings and intentions in matters of religion , though they neuer trouble themselues with more strictnesse , and a course of sanctification , yet they thinke that god will bee mercifull in the end , and that it will goe well enough with them ; and that onely fellowes of infamous note , such as are swearers , liers , vsurers , adulterers and the like , shall be excluded finally out of heauen . but i would haue these men know , that though the sea of gods mercie be bottomlesse , though the promises of grace be many and pretious , yet not one drop of all that great sea , not one iot of all those gracious promises , belongs to any , saue onely vnto him that groanes and sighs vnder the heauie waight and burthen of his sins , that is of a broken and contrite hart , that trembles at his word , that vndissembledly sorrowes and repents for al his sins , forsakes them , and resignes vp himselfe in holy obedience to all his commandements . i would haue them know , that he is as infinitely iust , as hee is infinitely mercifull , and will as certainelie powre all the plagues and curses in his booke vpon the impenitent sinner , as he will performe all his promises of grace to the faithfull christian. the fifth reason whereby the formal hypocrite doth falsly perswade himselfe to bee truly happie , and so by consequent that keeps him short of the state of grace , may be this : when by some good motion of gods spirit stirred vp in him by the preaching of the word , he begins to set and addresse himselfe to a sanctified vse and exercise of religion , and to a faithfull and constant course of true holinesse indeed ; hee presentlie meets with a sore and strong opposition by his owne inward corruptions , by temp●ations of satan , and vexation from the world ; which he perceiuing , and being very sensible of such sudden disturbance from his former securitie , perswades himselfe , that the passage to grace is not so rough and boisterous , and therefore retires and reposeth himselfe vpon his formall christianitie , as the best state he sees any possibility of attaining vnto . but if hee will saue his soule , he must acknowledge and feele by his owne experience the truth of that saying of isai. 59.15 , he that refraineth from euill , maketh himselfe a pray . for what child of god is there truly conuerted , who at the very first step out of the world , and the vanities thereof , met not with many crosses and discouragements ? he knowes , and may remember full well whosoeuer he bee , how his owne flesh fretted when it felt it selfe snaffled and guided by the law of the spirit ; how by making conscience of sinne he laid himself more open to the aduantages , wrongs and insultations of his enemies ; how the companions of his former leaudnesse and iniquitie railed and raged against him , as against an apostata from goodfellowship and high resolution . and satan , that he may giue edge and vigour to all these vexations , hee busilie bestirres himselfe , and casts about to hinder our conuersion . while a prisoner lies in a dungeon fast in fetters , the iaylor is quiet and secure ; but if hee once knocke off his bolts , breake the prison and escape , there is presently a tumultuous clamour in the house , the countrie is raised , and he is followed with hue and cry : euen so while we lie quietly in the captiuitie of sinne , vnder the chaines of eternall death , he neither disquiets himselfe nor vs : but if by the mercies of god we bee once enlarged , and set foot into the libertie and light of grace ; why then all the powers of hell are presently in armes and vprore , and with much malice and furie the instruments of darkenes are set on foot to regaine vs into his kingdome . this point appeares in the fifth of the canticles : our blessed sauiour is there said to stand at the doore and knocke , being full of the pretious dew and drops of diuine grace , and waiting patiently in the cold and darknesse of the night ; but yet we see , what ado and stirre there is with the christian soule , before she can get vp out of the bed of pleasures and vanitie ; the sweetnesse of sinne and sensualitie had so deepely possest and bewitched her , that by her excuses and delaies she hazards so great saluation and happines , tendered vnto her by her spo●se . yea , and at length after she is resolued to renounce her pleasures , and in some good measure hath conquered her inward corruptions , so that shee opens the doore & followes christ ; besides other troubles and encumbrances she finds abroad , the very watchmen that should haue told her the way , and directed her after her spouse , euen they set vpon her , and smite her , and wound her , and take away her vaile . euery man then that will come vnder the banner of christ , and haue part in the conquest , must together with the new man put on a christian courage , both to tame and represse the rebellions of his owne flesh , and to withstand and repell assaults and persecutions from abroad . the sixth reason , whereby the formal hypocrite doth falsely perswade himselfe to bee in state of true happines , may be , an obseruation of the death and ends of other men , whose liues , he perswades himselfe , come short of those perfections and degrees of goodnesse he findes in himselfe . as if he take notice of a notorious sinner , who vpon his deaths-bed by a perfunctorie shew of penitencie , and some formall eiaculations for mercy and pardon , makes the world beleeue he dies a saint . or if he obserue the end of an honest ciuill man , yet neuer acquainted with the power of grace , to bee quiet , peaceable , and confident , without impatiency , feare or despaire ; he presently out of a comparatiue examination of his owne state , ( which he finds , not onely free from notorious sinnes , but besides morall honestie , graced with outward religiousnesse ) i say he presently conceiues his owne workes in respect of theirs , to be works of supererogation , his owne life certainely to be without all exception , and so himselfe without all danger of damnation . and this conceit is notably confirmed , if there follow some glorious and flattering panegyricke of funerall commendation . for then he holds the assurance of his happinesse to be sealed vnto him by the mouth of the minister , and so with resolution and obstinacie sticks fast in his present state and will no further . mistake me not in this last point , beloued in christ iesus . for first , i do not go about to confine the boundles and vnlimited mercies of god , nor absolutely to exclude repentance from the deaths bed . i know that pretious truth , registred in ezechiel : * at what time soeuer a sinner , &c. like a pearle in a ring , and a starre in his orbe , shines , amongst many other gracious promises in the booke of god , with speciall comfort , vnspeakable and glorious , vpon the darkened and drouping soule of euerie true penitent , at what time soeuer . but yet this i say in this point ; that any man that knowes , and is acquainted rightly and truly with the narrownesse of the way to heauen , the nature of gods iustice , the cunning sleights of satan , the difficultie of true repentance , how fearefully mans heart is hardned by custome and continuance in sin ; he would not deferre his repentance to his old age , or deaths-bed for ten thousand worlds . i adde this : that as a sudden death in respect of time , or a death , wherein appeares much impatiencie , fiercenesse and vncomfortable behauiour , by reason of the qualitie of the disease , or some extraordinarie temptation for the time , or that god will be so glorified , by iustly hardning the wicked , may bee the way to euerlasting happinesse : so a lingring , patient , and lamblike death , may be a passage to endlesse woe and miserie . for that great iudgement is to passe vpon our soules , not according to the strange effects & symptoms of our sicknesse , not according to the short moment and violent passions of our death , but according to the actions of our health , the former affections of our hearts , and the generall course of our life . secondly , i would by no meanes be too busie , or vncharitable in my iudgement vpon those , which haue alreadie stood , or fal●e to their owne master . but as i esteeme that crueltie and malice most sauage and vile that is discharged vpon the body , or good name of the dead ; so i would haue also a charitable conceit follow the soule of the departed , so farre as spirituall , wisdome a good conscience , diuine truth , the glory of god , the safetie of the soules of the liuing , will giue leaue : but no further . thirdly , neither doe i mislike or condemne funerall sermons . i could rather wish ; that as the death of his saints is precious in the sight of god , so that it might be glorious in the eyes of men . i could rather desire , that the iust prayses , and true sincerity of the child of god were published euen by some seraphicall tongue ; that both the glory of his graces might passe along and shine bright to all posterity ; and that such a fire of zeale for imitation , might be enkindled in the hearts of all the hearers , ( especially the present occasion making their minds more capable of persuasion ; ) that they passing thorow the same course of holinesse , might at length be made partakers of the same happinesse with the saints of god. only in these cases i would haue that spirituall discretion , truth , and conscience vsed , that neither the godly be iustly grieued and offended , the wicked heartned and hardened in their courses , & false conceit of happines ; nor the faithfulnes and sincerity of the ministery disgraced and scandalized . thus farre i haue laid open vnto you the state of formall hypocrisie : in which may concurre immunity from notorious sinnes , all naturall and morall perfections , admirable variety of learning , policy , and all other acquired ornaments of the mind : an outward performance of all duties of religion , some measure of inward illumination , a resemblance and shadow of the whole body of true regeneration , and a persuasion ( as you haue now last heard ) of being in state of grace . euen thus farre a man may goe in the profession of christian religion , and yet be a stranger from the power of faith , and from the life of godlinesse . i now come by reasons and arguments to disable it in those points which haue not beene touched , for challenging any interest in the true happinesse of a man. and first to proue , that a performance of outward duties of religion , without the power of grace vpon the soule , and an vniuersall sanctification in all the faculties thereof , cannot produce any sound comfort in the heart , or acceptation with god. my first reason is that principle generally receiued with all schoole diuines ; and very sound and orthodox in true diuinity . the iniquitie , defect , or exorbitancie of any particular , of one circumstance , maketh an action euill : but an absolute integritie of all concurrents is required to make a good worke acceptable to god , comfortable and profitable to a christian : the end must be good , the glory of god ; the action it selfe in it owne nature must be iust & warrantable ; the circumstances honest and seasonable ; the meanes direct and lawfull ; the fountaine , the hart , sincere and sanctified . if this last be wanting especially , though otherwise it be neuer so gloriously conucied , neuer so wisely managed , of neuer so goodly a shew to the eyes of the world , yet it is not only mard and defaced , and no action of grace , but odious and abominable in the sight of god. the moralists by the light of nature saw a truth proportionable to this , euen in the actions of vertue : the truth and worth wherof they did censure and esteeme , not by the bare outward action , but by the inward , free and independent vprightnesse of the mind : and therefore to an action truely vertuous they required a resolued knowledge , an irrespectiue and aduised freedome of spirit , a constant and easie habit of the mind , an entire loue to the fairenesse of vertue . so that whatsoeuer honest actions sprung from passion , humour , scare , respect , ambition or the like , they accounted vertuous and good , onely by accident and occasion , not inwardly and essentially : whereupon they hold , that many great and honourable atchieuements of ancient worthies amongst the heathens , howsoeuer they were admirable in the eyes of men , and beneficiall to the publicke state ( for sometimes out of some sudden eleuation of spirit , or pang of vaine-glorie , they were euen prodigall of their liues and blood , for the good and deliuerance of their countrie : ) yet to the authours and actors themselues they were not the true workes of vertue , but of ambition , and a desire of immortall fame . it is euen so in the higher actions of grace and religion : besides the outward performance , god requires sinceritie of heart and truth in the inward parts , to make them gratious and acceptable . and howsoeuer otherwise they may purchase them a name amongst men , prosperity in the world , some lesse torment in hell , and procure good vnto others , yet except they proceed from a faith vnfained , and a pure conscience , to the christians themselues , in respect of all heauenly happinesse , they are fruitles and vnprofitable . my second proofe is out of the 5. of matth. except your righteousnesse exceed the righteousnesse of the scribes and pharisies , ye shall not enter into the kingdome of heauen . the outward righteousnesse of the scribes and pharisies was famous in those times , and much admired : so that if god did not principally respect the heart ; if that were not true in the 16. of luke ; that which is highly esteemed amongst men , is abomination in the sight of god ; they might not onely haue carried away the garland for piety on earth ; but haue iustly seemed to haue beene the onely heires to a crowne of immortality in the heauens . for besides their forbearance and protestation against grosser sinnes , murther , theft , adulterie , idolatrie and the like , they were frequent and solemne in prayers , fastings , almes-deeds , and that with farre greater strictnesse and deuotion , then the religious actions of formall hypocrisie are performed in these times of the gospell . besides , i doubt not but many of them were persuaded , that their way was the way of life , and that they were in the state of true happinesse : and yet for all this , except wee exceede their righteousnesse , the speech is peremptorie , we shall not enter into the kingdome of heauen . for we see in the 23. of mat. what a chaine of curses , out of the mouth of our blessed sauiour , did iustly draw them into the bottome of hell . thirdly , this truth is manifest out of the doctrine of the prophets : esai . 1 , mich. 6. hag. 2. psal. 50. and many other places . whence ariseth this conclusion : that the principall and holiest exercises , the most solemne and sacred actions of religion , without sinceritie and sanctification of heart , are but as the cutting off a dogs necke , and the offering of swines blood . their sacrifices , oblations , and incense ▪ their n●w moon●s , their sabbaths and solemne feasts were things commanded by gods own● mouth ; ye● where they were performed with impure and prop●ane hearts , he tel● them , that his soule hated them , that they were a burthen vnto him , and that he was wearie of them . for if the lords contentment had finally rested in the worke wrought , and not chieflie respected the inward affection of the worker , had he required onely the ceremoniall action of sacrificing , and not the spirituall conformitie of the heart to his will ; why he had not need to desire sacrifices of them , nor expected supplie from their hands ; as appeareth in that sacred anti royall contestation of god with his people , about the question of his worship , psal. 50. i will not reproue thee for thy sacrifices , ( s●ith god ) or thy burnt offerings , that haue not beene continually before me . i will take no bullocke out of thine house , or goates out of thy folds . for all the beasts of the forrest are mine , and the beasts on a thousand ●ils . i know all the sowl●s on the mountai●es , and the w●ld b●asts of the fi●ld are mine . if i be hungrie ▪ i will not tell the● : for the world is mine , and all that therein i● . will i ●ate the flesh of b●ls ? or drinke the blood of goat●s ? nay , if we consider god in his absolute soueraignty , and essentiall glory , euen that is true of the most sanctified works of gods child , which is in iob. 35.7 . if thou b●● righteous , wh●t 〈…〉 ? or what receiue●h he● at thine hand ? and that of dauid , psal. 16.2 . my we●doing extendeth not vnto th● . for what can that little sparke of holinesse in vs , which doth first too proceed from him , and is onely darkened in ou● corruptions ; adde vnto that infinite g●ory , and 〈◊〉 , and 〈◊〉 , that no man can attain● vnto ; with which he hath incomprehensiblie li●n ●ncompassed frō al●terni●y ? only i●ple●seth him of his infinit goodnesse , and out of a gratious desire of our saluation , to accept our sincerity though mix● with imperfections , and to crown his owne gra●●● in vs ▪ 〈◊〉 then shall appeare the bare outwardnes of hollowhearted christians ? if the heart bee wanting , what magnificence or glory of outward seruices shall be able to dazle his sight , whose eyes are ten thousand times brighter then the sunne , and sees clea●ely our inmost thoughts ? wherewith shall we come b●fo●● th● 〈◊〉 or what shall we offer vnto him ? will the lord be pleased with ten thousands of rams , or with ten thousand riuers of oil● ? shall we giue our first borne for our transgression , euen the fruite of our bodie , for the ●inne of our soule ? no ; though we● gaue all that wee had to the poore , and our owne bodie● to bee burnt : nay , if it were possible , that by our meanes we could vindicate the soules of all men now liuing from the iawes of eternall death ; yet all would profit vs nothing , except our harts be first purged by faith , pure from an euill conscience , and possest of a sound and constant loue to god , his word , his honour , his truth , and seruants . let this then be the conclusion to this point : though a man were a moral saint , an angell amongst the phrisees , absolute in all other perfections , yet without the inward power of grace to giue them life , he is but a spectacle of commis●ration to angels , & to mē ; euen as that body is , which adorned with sundry other exquisite beauties , wanteth eye-sight , the chiefest grace that nature hath in that kind to bestow . or as a cunning organist , skilful in the outward touch of his instrument , yet without wind inspired , cannot possibly strike the care , or please the heart with any m●lodious noise : so though his actions be flourished ouer with a faire tincture of outward religiousnesse , and he exact in morall honesty , yet without the breath and life of grace infused , there can be no true spiritual harmony in his affections , wo●ds or conuersation , th●t either will beget sound ioy and spirituall delight in the soule , or be pleasing in the ●ares of almightie god. you see then beloued in christ iesus , that the performances of outward duties of religion , euen the best , s●●h as are prayers ▪ hearing the word of god , rec●iuing the sacraments , almes-deeds and the like , though they bee good in themselues , commanded of god , necessarie to be done of euerie christian ; yet if they be diuided from inward sanctification and sinceritie of heart , are so far●e from putting vs into possession of true happines , that they are odious and abominable in the sight of god. i told you in the beginning , if you remember , that besides outward righteousnesse , the formall hypocrite may beleeue for a time , and therefore by the inward , though more generall and infe●iour working of the spirit , may haue a temporarie faith begot in him : and this faith may bring forth some fruits , and some kinds of inward graces . but that all this comes short of saluation , appeares in the parable : for there the hearer compared to the stonie ground , which i call the formall hypocrite , is one of the reprobate hearers , vpon whom the word is not the power of god to saluation . as for those fiue degrees added out of the sixth to the hebrues , of which i told you the formall hypocrite may be partaker ; it is manifest out of the same chapter , that they come short of the state of grace . for a man but so furnished , may not onely fall b●cke to a worse , and more ordinarie state of a r●probate , but euen to the depth of all impietie and apostasie . he may not onely haue his measure of inward illumination , all his lighter ioy and comfort in gods word quite extinguisht ; but become a wilfull and malicious scorner of true godlinesse . he may not onely grieue , and quench the spirit ; but hee may tread vnder foot the sonne of god , count the bloud of the testament , as an vnholy thing , and despite the very spirit of grace , so that it may be impossible , that hee should be renewed againe by repentance . in the last place i told you , that besides all these , the formall hypo●rite might entertaine a perswasion of his being in the state of true happinesse ; and so with contentment and securitie walke in the path that leads to eternall death : but how weak and false the reasons and motiues to this perswasion were , i haue before largely deliuered . it remaines therfore , that i should now lay downe certaine markes and properties of difference , betwixt the state of formall hypocrisie and sauing grace : but i must referre a large prosecution and distinct treatise of them to some other place and time . yet at this time , by the grace of god , i shall deliuer so much , that any man that will deale faithfully with his owne conscience , and follow me with attention to the end , may in some good measure be informed , whether hee lie yet in the shadow of death , or liue in the light of grace . some difference then , first , may arise , out of the distinction of the degrees and workings of faith . which that you may better conceiue , you must remember three sorts of faith : historicall , temporarie , sauing or iustifying faith . historicall faith , is not only a knowledge of the word of god , but also an assent of the heart to the truth of it . and this is of two sorts : either infused , which is wrought in vs by the illightning spirit of god , and staying it selfe vpon his authoritie : or acquired , which is produced by the light of reason , discourse , and created testimony . the latter is to bee found in the diuels ; for they beleeue and tremble . and in the papists ; for their faith is no better , according to their grounds and principles . my reason is this briefly ; for i will deliuer my selfe of this point in a word . the iesuites by their iugling haue cast themselues into a circle about the faith of the truth , and diuinitie of scriptures ; and that is this : ask any papist in this land ; how he beleeues scripture to be the word of god , and diuinely inspired ; he will answere , because th● church deliuereth it so to be . and why beleeueth he the testimonie of the church ? because it it is infallibly guided by the spirit . and how doth that appeare ? because it is so contained in scripture , as in iohn 16. the spirit will leade you into all truth . and how shall wee know this scripture of iohn , to bee the word of god and diuinely inspired ? because the church deliuereth it so to bee ; and so they must needs run round in this circulation . now i would propose to the papists , the choice of these three ; one of which they must of necessitie accept : first , whether they wil run round in this circle , & wax giddy , and fall , and sink into that pit , where poperie was first hatcht ; or they wil break the circle at the authoritie of the scriptures , and so by consequent , they must fall to our side , and the truth ; or they will breake it at the testimonie of the church , and so all their faith , as i told you , must needs be onely acquired , because it depends on a finite and created testimonie , and consequently comes farre short of saluation . i doubt not , but the papists will acknowledge and approoue that difference betwixt infused and acquired faith consented vpon by the schoolemen : that infused faith , relieth immediately vpon an increated authoritie ; but acquired , vpon a finite and created testimonie . i know the iesuites , a kind of men inspired with a transcendencie of antichristian imposture , labour busilie to passe plausibly and handsomly out of this circle : but if their shifts be thorowly sisted , & they followed with force of argument ; it is certaine , they will either be driuen into the circle againe , or enforced to start out , at the one of those breaches i told you of . beca●us , one of them , after hee had long tired himselfe in this circle , and at last by the helpe of gregorius de val. and former iesuites got out , but with shamefull absurditie and inconuenience ; in a poore reuenge to relieue himselfe , he threatens vs with another circle ; and so writes a treatise de circulo caluinistico ; but very weakely and falsly , as might be demonstrated euen out of the sounder schoolemen , in their question of the last resolution of faith . but i intended no discourse of controuersie , but of sanctification ; and therefore i proceed , and take the formall hypocrite along further towards the state of grace . for besides knowing , and assenting to the truth of gods word by an historicall faith , hee may by the vertue of a temporarie faith , adde three degrees moe . that is : he may moreouer professe it in outward seruices of religion : he may inwardlie reioice in it : he may bring forth some kind of fruit . but these things are onely found in him , so long as they do not mainely cr●sse , but are compatible with his worldly peace , wealth , libertie , and other delightfull contentments . here therefore i must leaue him ; and acquaint you with those workings and degrees of sauing faith ; which qualified , as i shall propose them , are peculiar to gods child ; and so distinguish and diuide the regenerate man , from the state of formall hypocrisie . they are these ▪ a feeling and speciall approbation of the word of life and promises of saluation : a most feruent expetition and thirsting for the enioyment of them : an effectuall apprehension ; a particular application ; a full perswasion ; a delight and ioy thence rising , sound , and vnconquerable . that you may vnderstand these , you must conceiue , that the soule of gods child , comming fresh out of the pangs and terrors of his new-birth ( a mysterie to the formall hypocrite ) humbled vnder the mightie hand of god , by a sight and sense of his sinnes , lookes vpon the whole body of diuine truth , as vpon a precious iewel , wherin christ & his gratious promises shine vnto him especially , as a stone of inestimable worth and valuation ; whereupon with a peculiar dearenes he sets such a liking , that with it hee holds himselfe an heire of heauen ; without it a child of endlesse perdition . hence followes an expetition and desire of it , enforced with groanes vnutterable , and a gasping for it , as the dry and thirstie ground for drops of raine . thirdly , hee apprehends it with a fast and euerlasting hold . fourthly , hee applies it closely and particularly to his owne soule . fifthly , he is truely and fully perswaded by gods good spirit , out of a consideration of his vniuersall change , that it is his owne for euer . last●y ▪ he lies downe in peace that passeth all vnderstanding : he is filled with ioy , that no man can take from him : he delights in the grace apprehended , as in a treasure farre more deare vnto him then the glory of infinite worlds , or life it selfe . from the power and workings of this inward grace , spring outward actions ; both in his generall calling of christianity , and his particular vocation , which by the mercies of god are faithfull , constant , vniforme , impartiall , resolute , vniuersall , comfortable . whereas those which are produced by the more weake and inferiour degrees of temporarie faith , incident to the formall hypocrite , are weake , wauering , many times interrupted , variable ; guided much by occasions ; & the time , forced by hope or feare ; swayed by secret respects to priuate ends , and worldly contentments . but these more inward markes of difference , howsoeuer by a sweete and gratious experience they be felt , and acknowledged of the child of god ; yet generally , and to the vnregenerate , they are hidden mysteries , and vndiscernable to the brightest eye of the naturall man. therefore i will come to those markes of difference betwixt the state of formall hypocrisie , and sauing grace , which are more outward , familiar , and more generally , and casilie discernable . of which one may be this : the power of grace doth beget in a regenerate man , a watchfulnesse , care and conscience of smaller offences , of secret sins , of sinfull thoughts , of appearances of euill , of all occasions of sinne , of prophane companie , of giuing iust offence in indifferent actions and the like : whereas the formall hypocrite taketh not such things as these much to heart , but either makes no conscience of them at all , holding it a point of precisenes to be too conscionable ; or else proportions it to serue his owne turne , or to giue satisfaction to others . and in forbearance of sinnes , he hath an especiall eye onely at those that may notoriously disgrace him in the world , entangle him in danger of law , or vexe his conscience with some extraordinarie terror . let those then examine themselues at this marke ; who , howsoeuer shame keepe them from vncleane practises , and grosser acts of filthines ; yet inwardly boyle in speculatiue wantonnesse and adulteries of the heart . those , who howsoeuer their indirect meanes speed not for mounting themselues to high estate , yet spend their best thoughts all their life long , in proiecting and contriuing , as though they were borne to aduance themselues , and not to honour god in their ●allings . those , who though they doe not enclose , oppresse and grind the faces of the poore ; yet haue their hearts exercised in couetousnes . those , who though they haue forsakē some sins , yet maintain in themselues one known sweet sinne . those , who though lawes , and feare of danger restraine from railing with open mouthes against our state , yet harbour secret repinings , murmurings , vnthankfulnesse , and discontentments . euen a contemptuous thought of a king , or lawfull authority , is a sinne of high nature : and me thinkes , for the miraculousnesse of the discouerie ; is paralleld in ecclesiastes , to the bloodinesse of actuall murther . that which hath wings ( saith the preacher ) shall declare the matter . lastly , let those examine themselues at this marke , who offer themselues to those sinfull occasions , breeders of many strange and fearefull mischiefes , i meane prophane and obscene playes . pardon me beloued , i cannot passe by those abominable spectacles , without particular indignation . for i did euer esteeme them , since i had any vnderstanding in the waies of god , the grand empoysoners of grace , ingenuousnes , and all manly resolution : greater plagues and infections to your soules , then the contagious pestilence to your bodies : the inexpiable staine and dishonour to this famous city : the noisome wormes that canker and blast the generous and noble buds of this land ; and doe by a slie and bewitching insinuation so empoyson all seeds of vertue , and so weaken and emasculate all the operations of the soule , with a prophane , if not vnnaturall dissolutenes ; that whereas they are planted in these worthie houses of law , to be fitted and enabled for great and honourable actions , for the publicke good , and the continuance of the glory and happinesse of this kingdome , they licentiously dissolue into wicked vanities and pleasures , and all hope of their euer doing good , either vnto god , the church , their countrie or owne soules , melteth as the winter ice , and floweth away as vnprofitable waters . these infamous spectacles are condemned by all kind of sound learning , both diuine and humane . distinctions deuised for their vpholding and defence , may giue some shallow and weake contentment to partiall and sensuall affections , possest with preiudice : but how shall they be able to satisfie and secure a conscience sensible of all appearance of euill ? how can they preserue the inclinablenesse of our corrupt nature from infection , at those schooles of leaudnes and s●nkes of all sins , as ( to omit diuines councels , fathers , moralists , because the point is not directly incident ) euen a * polititian calleth them . alas , are not our wretched corruptions raging and fierie enough , being left to themselues dispersed at their naturall liberty ; but they must be vnited at these accursed theaters , as in a hollow glasse to set on flame the whole body of our natural vitiousnesse at once , and to enrage it further with lust , fiercenesse , and effeminatenes , beyond the compasse of nature ? doth any man thinke it possible that the power of sauing grace , or the pure spirit of god can reside in his hart , that willingly & with ful consent seeds his inward concupiscence , with such variety of sinfulll vanities and leaud occasions , which the lord himselfe hath pronounced to be an abomination vnto him ? how can any man that euer felt in his hart , either true loue or feare of so dreadfull a maiestie , as the lord of heauen and earth , endure to be present , especially with delight and contentment , at oathes , blasphemies , obscenities , and the abusing sometimes of the most pretious things in the booke of god , whereat wee should tremble , to most base and scurrill iests ? certainely euery child of god is of a right noble and heroicall spirit ; and therfore is most impatient in hearing any wrong , indignitie or dishonour offered to the word , name , or glory of his almightie father . a second marke of difference may be this : the power of sauing grace doth subdue and sanctifie our affections with a conscionable and holy moderation ; so that they become seruiceable to the glory of god , and for a more resolute cariage of good causes , and zealous discharge of all christian duties . but the bridling of passions in the formall hypocrite , is not so much of conscience , as artificiall , politique , for aduantage , and by the guidance of morall discretion : so that if they be tempted by strong occasions , and violent obiects , they many times breake out , to the dishonour of god , the disgrace of a christian profession , and the discouery of their hypocrisie . let euery man then examine himselfe at this marke , and with a single eye and vpright heart take a view of his affections ; whether his ioy be inward and spirituall , that is , in the assurance of gods fauour , in his word , in his children , in prayer , and a continuall practise of godlinesse ; or outward and ca●uall , that is , in the attainement of greatnesse and wo●dly pleasures , in the increase of his corne and wine , and oile . whether he loue the peace of conscience farre more de●rely then the fauour of men , or his owne life : whether hee bee more zealous for the honour and praise of god , then his owne : whether he be more affraid of secret sinnes , then open shame ; of offending god , then outward afflictions : whether he be more angry in the cause of religion , and concerning gods glory , or for his owne priuat wrongs . and so thorow out the rest of his affections . let the fierce and desperate gallants consider this point ; which vpon euery light occasion , and termes of disgrace , are ready , out of a graceles & vngrounded opinion of declining cowardize , to sheath their swords in the bodie of their brother . and let them assure themselues , that the meeke and mercifull spirit of god , will neuer consist with such bloodie and vntamed affections ; his holy motions will not come into their secret , neither will his sauing grace be ioyned with their assembly . for in their wrath they will kill a man , and in their selfe-will they will destroy the image of god. cursed bee their wrath , for it is fierce ; and their rage , for it is cruell . oh that they would but marke and foresee , into what an ineuitable , and endlesse maze of certaine misery and vengeance they enter , when they enter into the field , vpon either offer , or acceptance of challenge . if they be slaine , they are accessaries to their owne vntimely murder : they violentlie and wilfully pull themselues from the land of the liuing , to the abhorred regions of death : they cruelly , and irrecouerably rent their owne poore soules from time of grace and repentance : they extinguish all hope of posteritie ; and perhaps their house and family determines in that bloudie act . but that which is the accomplishment of all miseries and terrour , they iustly fall into the hands of the liuing god , who will certainely iudge them after the manner of them that shead their owne bloud ; and will giue them the bloud of wrath , and of iealousie . and whereas they looked to leaue a name behind them , it shall rot away with as vile detestation , as their carcases in the graue : the memoriall of the iust , faith salomon , shall be blessed : but the name of the wicked shall rot . if it doe liue , it shall liue to their shame and infamy . for i dare say this boldly ; there was neuer any man rightly informed , either in the principles of nature , or in the gracious way to heauen , in the sober passages of moraliti● , or in the iustice of state and policie , or acquainted with the fairenesse of true honour , that euer gaue any allowance , or euer will to the reputation of manhood , falsely so called , purchased in priuat quarrell in the field . this is then all they get : for the losse of soule and bodie , of heauen and earth , of name and posteritie , they onely gaine the damned applause of diuels , swaggerers and wicked men . but if it fall out otherwise , that they be not kild , but kill ; marke what befals them● they depart the field drunken with blood , as with new wine , and therefore they shall be sure at length to be fild with drunkennes , and with sorrow , euen with the cup of destruction and trembling ; they shall drinke of it deepe and large , and wring it out to the very dregs . for presently after the murder committed , they haue caines fearefull marke stampt vpon them : the furies of conscience ; and cries of blood , shal for euer persecute them with restlesse horrour : as they clothed themselues with rage like a raiment , so shall it now come into their bowels like water , and sinke like oile into their bones . in the meane time they shall liue in the hell of conscience vpon earth , and expect euerie houre to be tumbled into the h●ll of wicked diuels for euermore in the world to come . let me then in the name and feare of god aduise them ; if they would win an opinion of true valor indeed , if they look for any portion in the mercies of god , or honour amongst his saints , to settle and compose such wild affection● by the word of truth ; to turne the greatnesse of their courage and gallantnesse of spirit , to the subduing and conquering of their owne corruptions , and to the wrastling against principalities and powers , against the worldly gouernours , the princes of the darknesse of this world , against spiritual wickednesses , which are in the high places . this fight is christian , and couragious indeed , the victory is glorious , the reward is immortalitie . a third note of difference may be this : euery child of god by the power of sauing grace , doth hunger and thirst after all those meanes god hath ordained , or offers for his furtherance in the way to heauen , and for his comforting and confirming in a christian course ; and doth make a holy vse of whatsoeuer is either publickly or priuately laid vpon him for his amendment : and therefore he continually profits and proceeds in sanctification by his word , his iudgements and his mercies : by the exercise , obseruation and sense of which , hee growes sensiblie in heauenly knowledge , faith , humiliation , repentance , thankfulnesse , and all other spirituall graces . but the formall hypocrite doth so farre take notice and regard of them , as they further his temporal happinesse , and as his neglect of them , by consequent threatneth danger and ouerthrow to his outward worldlie state . for the present perhaps , hee is mooued with the hearing of the word of god , with the terror of his iudgements , while they lie with some extraordinarie waight vpon himselfe , or the whole land ; and with the sweetnesse of his mercies , because they secure him in his prosperitie . but these things sinke not into his soule with the power of mortification , to the destroying of his sinfull affections , and the shaking off of euery knowne sinne . beloued in our lord and sauiour christ iesus , let vs euery one of vs , i beseech you , trie himself faithfully by this note of difference : and the rather because our gracious god hath most plentifully and incomparablie vouchsafed vs in this land all meanes to bring vs vnto heauen . he hath vis●ted vs with his word , his iudgements and mercies , to the astonishment of the whole world . now let vs consider , whether as they haue bred admiration in men and angels , so they haue brought saluation to our owne soules . first , for his word . for these fiftie yeeres , you know , hee hath spread out his hands all the day long ; he hath sent all his seruants , the preachers of his word , rising vp earely , and sending them , saying : returne now euery man from his euill way , and am●nd your workes . let vs then examine our selues in this point . hath this glorious gospell , which hath so long shined bright in our eies , and sounded loud in our cares , hath it , i say , bin mightie in operation vpon our soules , in planting in them the power of true godlinesse ? doe wee daily grow more sound by it in the knowledge of the truth ; and see more particularly into the way and whole course of christianitie ? doth it continually build vs vp more strongly in faith , repentance , and an holy obedience to all his commandements ? why then blessed is our ●ase : for this powerful experience in our soules of daily growth in godlinesse by the word , is a notable mark vnto vs that we are in the state of grace ; and so al the blessings in the book of god belong vnto vs , and pleasures moe , then the starres of the firmament in number . but if otherwise ( which is rather to be feared ) if we haue either bin no hearers , or but now and then , as our worldly commodities would giue vs leaue , or hearers onelie of forme and fa●●●on , not of zeale and conscience to profit by it , and yeeld obedience vnto it , or onely hearers and no doers , why then we may assure our selues , we are yet short of the state of grace ; and marke what will be the end , both of vs and the whole land ; it must needs be the same with that of iuda and ierusalem ( for they were as wel beloued of god as euer england can be ) goe , saith god vnto ieremie , goe and tell the men of iuda , and the inhabitants of ierusalem : i haue sent you all my seruants the prophets , rising vp earely , and sending them ; but you would not encline your care , you would not obay me ; therefore thus saith the lord of hosts , the god of israel : behold , i will bring vpon iuda , and vpon all the inhabitants of ierusalem , all the euill that i haue pronounced against them . i will doe vnto this house , whereupon my name is called , wherein also ye trust , as i haue done vnto shilo . i will cast them out of my sight : and will make ●his city a curse vnto all the nations of the earth . and the lord was so vnremoueable and setledly resolued vpon this point ( sith hee had so long preached vnto them by his prophets , as he hath done vnto this land , and it would doe no good ) that he bids the prophet meddle no more , for he would neuer heare him againe : therefore ( saith he ) thou shalt not pray for this people , neither lift vp crie or prayer for them , neither intreat mee , for i will not heare thee . the iudgements vpon this land haue beene many and fearefull . i doubt not , but we haue seene with our eyes , euen those which are very neere fore-runners of that great and terrible day of the lord. wee haue seene strange and prodigious apparitions in the aire : we haue had vnheard of plots and practises against our state. our land hath long and extraordinarily groaned vnder a sore and durable plague , which hath stucke close to the bowels of this city . the sea hath broke out of her bounds , and swept away many as righteous as our selues : we haue felt such extremity of heate and cold , of which i thinke these parts of the world are not naturally capable ; so certaine is it that the finger of god hath beene in them . the poore of the land euen now grieuously sigh , and pine with a present famine . let vs then examine our selues in this point . haue wee laid all these iudgements vnto our hearts ? haue we beene truely humbled by them ? haue we by a diligent search taken notice of our sinnes and grieued for them , and abandoned them ? haue we mourned and cried for all the abominations that are done amongst vs ? why then blessed is our case , our state is the state of grace ; we shall be sure to be marked and sealed in the foreheads , by the angell of god , for his seruants , before the vials of final desolation be powred vpon this kingdome . but if otherwise ( which is rather to be feared ) if hee hath smitten vs , and we haue not sorrowed ; if he hath corrected vs for amendment , and we are not bettered , but rather worse and worse ; we may assure ourselues we yet want a gracious marke , and effect of the power of true godlines ; and marke what will be the end both of vs and our whole land ; it can be no other then that of his owne people . and thus he dealt with them by his iudgements , euen as a physition with his patient . a physition while there is any hope of recouerie in his patient ; he vseth the benefit of all the rules of art , all variety of meanes , prescribing diet , letting blood , ministring pils and potions ; but when he once perceiues the naturall heate to b● so decayed , and strength of nature spent , that his physicke will worke no more good vpon him , but rather hasten his ruine then his recouerie , hee then leaues him to the pangs of death and dissolution of soule and body . euen so deales god with his people , while there is any hope of repentance , he visits them by all kind of castigations , all maner of punishments : but when all sense of religion , all heate of zeale , and life of grace haue so vtterly forsaken the hearts of men ; that they are rather broken then bowed , rather hardened then humbled by his iudgements ; hee giues them ouer to their owne iust confusion . he leaues them finally , neuer more to bee intreated , to lamentations , mournings and woe ; to the feare , to the pit , and to the snare : to the lion , the wolfe , and the leopard . thou hast stricken them ( saith ieremie ) but they haue not sorrowed , thou hast consumed them , but they haue refused to rec●iue correction : they haue made their faces harder then a stone , and haue refused to returne . wherefore a lion out of the forrest shall stay them , and a wolfe of the wilderness shall destroy them : a leopard shall watch ouer their cities , euery one that goeth out then●● , shall be torne in peeces , because their trespasses are many , and their rebellions are encreased . this course of gods proceeding in his iudgements , we may see most cleerely in the 4. of amos. he first gaue them cleann●sse of teeth in all their cities , and scarcenes of bread in all their places ; and yet they returned not vnto him : he withheld the raine from them , when there were yet three moneths to the haruest ; so that two or three cities wandred vnto one citie to drinke water , but they were not satisfied : and yet they returned not vnto him . he smote them with blasting & mildew ; their gardens and their vineyards , their figtrees , and their oliue trees did the palmer worme deuoure : and yet they returned not vnto him . pestilence he sent amongst them after the maner of egypt : and yet they returned not vnto him . therfore , saith the lord , thus will i doe vnto thee o israel . he speakes after the manner of a man , in whom iust indignation stops passage vnto speech , and who wants words to expresse the horriblenesse of the punishments hee purposes to inflict : therefore thus and thus will i doe vnto thee o israel , euen so as he threatned in the beginning of the chapter : the daies shall come vpon you , that you shall be taken away with thornes , and your posterity with fish-hookes . as if he should haue said , i will make no more triall by iudgements ; i will now doe a thing in israel , whereof whosoeuer shall heare , his two eares shall tingle ; yea , and all his heartstrings shall tremble . i will now sweepe you all away with the beesome of vtter destruction . this is certainely now iust our case ( for to crie peace , peace , where there is no peace towards , is wicked and to no purpose ▪ to bring conceits and smoothings to this place , will neuer serue the turne ; either for the discharge of our consciences , or the sauing of your soules ) i say this is iust our case : we are euen already come to this last point and period : by our many impieties and impenitency , wee haue brought our gracious god to that question in the 1 , of isa. vvherefore should ye be smitten any more ? for ye fall away more and more . or rather to this conclusion in the 4. of amos ; therefore thus will i do vnto thee , o nation not worthie to be loued . he hath made triall by so many iudgements , and so many times , and all in vaine ; that the very next iudgement we may iustly feare and expect , without true and timely repentance , will euen be the beesome-of-vtter desolation . as the iudgements vpon this land haue beene great and fearefull ; so many and wonderfull haue beene his mercies vpon vs , and such i am persuaded , as greater the sun neuer saw , 〈◊〉 of men enioyed . i will onely name two , wh●ch cannot 〈◊〉 ●ee fresh in ●uery mans memorie : the contr●uing of our peace , at the death of our late soueraign of euer glorious memorie : and our deliuerance from the gu●powder treason . of which two when first euery man heard , me thinks hee should haue beene afraid , lest hee had beene in a dreame : as it is said of the israelites , psalm . 1●6 . vvhen the lord brought againe the captiuitie of s●on , we were like them that dreame . both that , and these our blessings were things so incredible , and beyond all expectation . you know a little before the queenes death , the wisest were at their wits ends , and euery one stood amazed and astonished for the feares his heart did feare . the iesuites from beyond seas insolently insulted ouer vs , and told vs in their bookes , that this kingdome would shortly become a prey to the greedie ambition of all the neighbour nations ; that huge clouds of blood hung ouer our heads , and would melt and dissolue at the queenes death . but it was neither so , nor so . they are the false prophets of the beast in the reuelation , no maruell though they lied : for he that dwels in the heauen laughed them to scorne , our gratious god had them in derision . and when diuels and papists looked and wished , that this land should haue beene clothed , euen with blood and fire , as with a garment ; out of the infinite depth of his vnsearchable mercies he couered it with peace , ioy and happinesse , euen as the seas are couered with water . in the gunpowder treason , the necke of our whole state , both of church and common-wealth , the glory of this famous and flourishing kingdome , the hope of posterity was laid as it were vpon the blocke : the instrument of death was lifted vp by the damned instrument of the popes malice and cruelty , he was euen ready to giue the mortall stroke ; and had not the angell of the lord stepped in , in the verie nicke ; had not our mercifull god , by his most miraculous and immediate prouidence put to his helping hand , when our case was desperate and all hope past , he had cut off from vs the roote and the branch , the name and the remnant , the son and the nephew . our land that before was as the garden of eden , had bin by this time a desolate wildernesse : our church , which was before a harbour of saints , had been by this time a poole of snakes ; i meane an habitation of papists . the faire body of this citie , that before was enliued with matchlesse glory and worth , should by this time haue bin a rent and dismembred carcase ; and that which is worst of al , the neglected and forlorne lims , inspired with the doctrine of diuels . let vs then examine our selues in this point . haue these incomparable blessings melted our hearts into teares of repentance & thankfulnes ? haue these cords of loue drawn vs neerer vnto our god in all knowledge , loue and obedience ? why then we may assure our selues of a good testimony , that our soules are seasoned with grace . but if it be quite otherwise : if these great and vndeserued mercies haue bred in vs a more frozen coldnesse in the seruice of god , a more presumptuous securitie and a sounder and sweeter sleepe in sin ▪ if since our miraculous deliuerance , vnparalleld by all nations , times and stories ; there hath bin amongst vs no lesse prophaning of gods name and sabbaths then before , no lesse pride and drunkenesse , no lesse oppression and vsurie , no lesse vncleannesse and vnconscionablenes in our callings , no lesse ignorance in the word of god , and backwardnesse in the waies of holinesse , no lesse contempt of godlinesse and godly men : nay , if all these gather head and heart , more ripenesse and readinesse to receiue the flame of gods fierce and last wrath : if there bee rather a sensible decay of the feare of god , of zeale , and true sinceritie amongst vs : if prophanenesse , atheisme , poperie , and a luke-warmenesse in religion , like a mightie torrent , rush in violently vpon vs daily more and more , and fearefully preuaile and domineere in most places : why then , ( you are a people of vnderstanding ) i leaue it to your owne consciences , to consider what must needs shortly befall vs , except we gather our selues before the decree come foorth ; vnlesse by speedy humiliation and vnfained repentance , wee preuent so great and fearefull iudgements . and the rather , because wee may assure our selues , while the diuell is in hell , and the pope at rome , the priests and iesuits , those notorious and transcendent instruments of blood and death , will be working in the vaults of darknes for the confusion of the children of light , the subuersion of the kingdome of christ , and by consequent the ruine of our church and common wealth . little know we , what fearefull and hellish plot may be euen now in hatching and hammering , or how neere it is to the birth , while we are most secure . and for vs in the meane time , without repentance , and rooting out idolatrie , to depend still vpon immediate and miraculous discoueries and deliuerances , is at the least an vnhallowed and desperate presumption . i cannot follow distinctly at this time , any more differences betwixt the state of sauing grace and formall hypocrisie . for conclusion therefore onely , i will acquaint you more fullie with the effects of sauing grace , and follow in few words the trace and steps of the spirit of god in the great worke of regeneration ; that thereby euery man may examine his conscience , iudge himselfe , and trie what his state is . the working and propertie of this sauing grace , and true godlinesse vouchsafed peculiarly and onely to gods children , which doth translate them from darkenesse to light , from the corruption of nature , to a state of supernaturall blessednesse , you may thus conceiue and vnderstand . it is like leauen ( for so the power of gods word is compared in the gospell ) it is of a spreading nature : first , it seates it selfe in the heart ; after it is dispersed ouer all the powers and parts both of soule and body ; ouer all the actions and duties of a man whatsoeuer : it softneth and changeth the heart : it purgeth the inmost thoughts : it awakes the conscience , and makes it tender and sensible of the least sinne : it sanctifies the affections : it conformes the will vnto the will of god : it illightnes the vnderstanding with sauing knowledge : it stores the memory with many good lessons , for comforts , instructions and directions in a godly life : it seasons the speech with grace : it so rectifies , and guides all a mans actions , that they proceed from faith , they are warrantable out of gods word , they are accomplisht by good meanes , and wholly directed to the glory of god. nay , yet it spreads further , and kindles a desire and zeale for the saluation of the soules of others , especially of all those that any way depend vpon vs : so that the child of god doth euer embrace all meanes and opportunities for the communicating of his graces and comforts , and the bringing of others to the same state of happinesse with himselfe . let then , i beseech you , euery mans conscience goe a little along with me ; and secretly , but faithfully answere to these few interrogatories which i shall propose very briefly and plainely , that euery man may easily-vnderstand . hast thou felt by thine owne experience this great worke of regeneration and change wrought vpon thy soule ? hath the powerfull word of god , by the inward , speciall and effectuall working of his spirit , broken and bruised thy hard and stonie heart ? hath it pierced and purged the very closest and most vnsearchable corners thereof ? hath it humbled it with the sight of thy sinnes , and sense of gods iudgements ? hath it filled it with fearefull terrours , compunction , remorse and true sorrow for thy life past ? hath it after quieted and refreshed it with a sure faith in christ iesus , and a delight in heauenly things ? hath it mortified thy inward corruptions , and broke the heart of thy sweet sinne ? hath it planted a holy moderation in all thy affections ; that whereas heretofore they haue been enraged with lust , with immoderate anger , with ambition ▪ with insatiable desire for the enlargement of thy wealth , possessions and greatnesse , and with hatred of gods dearest seruants and their holinesse ; are they now inflamed with zeale for gods honour , truth and seruice ; with a feruent loue vnto the lord and his saints ; with christian courage , to oppose against the sinnes of the time , to defend goodnesse and good causes , to contemne the lying slanders and prophane scoffes of worthlesse men ? hath it begot in ●hy will an hunger and thirst after the spirituall food of thy soule , the word and sacraments ; so that thou haddest rather part with any worldly good , then not enioy the incomparable benefit of a conscionable and constant ministery ? are thy thoughts , of which heretofore thou hast made no great conscience , but letten them wander vp and downe at rondom wickedly , idely and wantonly ; are they now , i say , bounded within a sacred compasse , and spent vpon holie things , and the necessary affaires of thy honest and lawfull calling ? is thy vnderstanding informed , and acquainted with the mysterie of saluation , which the world , and the wise men thereof , account nothing but madnesse and follie ? is thy memorie , which hath heretofore been stuffed with trash and toies , vanities and follies , now capable and greedy of diuine knowledge ? are thy words , which heretofore haue been full of prophanenesse and worldlinesse , now directed to glorifie god , and to giue grace vnto the hearers ? nay yet further besides this inward renouation of the faculties of thy soule ; hath the power of grace sanctified all thy outward actions ? dost thou now order in euery particular , al the businesse of thy vocation religiously , conscionably , and by direction out of the word of god ? art thou inwardly affected , and faithfull in the performance of religious duties ? as in hearing the word of god , in sanctifying the sabbath , in prayer and the rest . dost thou now heare the word of god , not onely of course and custome , but of zeale and conscience to reforme thy selfe by it , and to liue after it ? doe not the weeke daies duties , and worldly cares drowne thy mind on the sabbath ; but that thou dost the whole day entirely , freely and cheerefully attend the worship of god ? dost thou exercise daily with fruit and feeling , prayer , that precious comfort of the faithfull christian ? thou being conuerted , dost thou labour the conuersion of others , especially of those which are committed any way to thy charge , and for whom thou must giue a more strict account ; as if thou be a master of a family , dost thou pray with them , and instruct them in the doctrine of saluation , and waies of godlinesse ? dost thou now not onely sticke at , and forbeare great and grosse sinnes , but dost thou euen hate the garment spotted of the flesh , and al appearance of euill ? doth the tendernes of thy conscience checke thee for the least sinnes , and make thee fearefull to offend , though it bee but in a wandring cogitation ? after euery fall into infirmities , art thou carefull to renew thy repentance , and learne wisedome and watchfulnesse to auoid them afterwards ? doest thou feele thy selfe profit ; grow and encrease in these fruits and effects of grace ? and hast thou such a gratious tast of the glory of god , and of eternall life , that thou art euen willing and desirous to meet thy sauiour in the clouds ; not so much for to be rid out of the miseries of this life , as to be freed from the heauie burthen of sinne which hangs on so fast , and to enioy his presence in the heauens for euer ? in a word , as thy soule giues life , spirit , and motion to thy whole body , and euery part thereof ; doth the spirit of god euen so inspire thy soule and body , and all thy actions with the life of grace ? why then , thou hast past the perfections of the formal hypocrite , and art possest of the state of true blessednesse ; thou art then happie that euer thou wast borne ; thy way is certainely the way of life : and i can assure thee , and i dare boldly pronounce it , that thou art already vtterly out of the reach of all the powers of hell : satan is chained vp , for euer doing thee any deadly hurt : all the creatures are reconciled vnto thee , and at league with thee : thou hast filled the angels with joy at thy conuersion , they will for euer guard thee : thou shalt neuer more be afraid for any euill tidings . though the earth be moued , and though the mountaines fall into the midst of the sea , thy heart shall abide strong , vnshaken and comfortable . when thou fallest downe vpon thy bed of sicknes , thou shalt find no mortall poyson in thy flesh ; no sting in death ; no darkenes in the graue ; no amazement at that great and fearefull day . for all the merits and sufferings of christ are thine ; all the comforts of gods children are thine ; all the blessings in the booke of god are thine ; all the ioyes of heauen are thine : euen all things are thine , and thou art christs , and christ is gods. onely stand fast in the faith ; quit thy selfe like a man , and be strong ; gird thy sword vpon thy thigh ; buckle fast vnto thee the whole armour of god ; ride on because of the word of truth ; and the lord thy god be with thee . breake thorow for a while with vndaunted courage the bitternesse of the worlds malice ; the keene razours of empoysoned tongues ; th● teares and tediousnesse of a few & wretched daies ; for thou art nearer the price of the high calling , then when thou first beleeuedst : shine more and more in faith , in patience , in loue , in knowledge , obedience , and all other christian graces , vntill the perfect day , vntill thou reach the height of heauen , and the full glory of the saints of god. i now proceed more distinctly to other markes of difference betwixt the state of grace , and formall hypocrisie . some notes of distinction for my purpose may be raised out of those places of scripture , which i proposed , for to acquaint you with the kinds of perfection , and degrees of goodnesse ; whereof a man as yet vnregenerate is capable , and may bee partaker . in the 8. of luke , the hearer resembled vnto the stonie ground , is the formall hypocrite . hee receiues the word of god with ioy , as doth the faithfull christian , though ●ot in the same measure : but here is the speciall point and marke that differenceth the one from the other : the word and faith in the formall hypocrite haue no roots : they are not deepely and soundly rooted and planted in his vnderstanding , conscience , thoughts , affections , and actions . first , they are not rooted and fastened in his vnderstanding , by those two sacred and gratious habits , which are called by the apostle , col. 1.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : heauenly knowledge , or speculatiue wisedome in the mysteries of saluation : and spirituall prudence , or a sanctified vnderstanding in the practicall affaires of the soule . these two , as i conceiue , for diuine reuelations , and matters of heauen , answe●e in a proportion to those two intellectuall habits , sapientia and prudentia mentioned by aristotle eth. 6. for naturall truth , and ciuill actions . sapientia , you know out of the schooles , is a worthie habit compounded of intelligentia ; which is a naturall light and ability of apprehending and acknowledging speculatiue principles , the foundations and fountaines of all humane knowledge : and of scientia ; which is an habituall and exact knowledge of all necessarie conclusions and deductions by the force of reason , and labour of discourse thence issuing , and grounded thereupon . but prudentia , though it be seated in the vnderstanding ; yet it is practicall , in respect of the obiect and the end ; and is the soueraigne and guide of all other vertues . it doth euer amid the many varieties , vncertainties , and passages of humane actions , wisely , and honestly consult and aduise , iudge , and resolue ; manage , and execute . euen iust so , these two heauenly habits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heauenly wisedome , and spirituall prudence , shed into euery sanctified vnderstanding by the fountaine of grace , are busied and exercised about supernaturall truths , and matters of eternall life . by the first , the child of god hauing the eyes of his mind opened and illightened , doth see the great mysterie of saluation , the secrets of the kingdome , the whole counsell , and the wonders of the law of god : hee doth know what the hope is of his calling , and what the riches of his glorious inheritance is in the saints : hee comprehends what is the breadth , and the length , and the depth , and the heighth . by the second he is enabled with a iudicious sincerity to deliberate , and determine in cases of conscience ; in the perplexities of tentations ; in all straites , ambiguities , and difficulties incident to the consideration and cariage of a christian ; and with spirituall discretion to guide and conduct all the actions of grace , and euery particular , both in his generall and speciall calling . this explication premised , i come to tell you , that the word of god doth not take sure and lasting root , doth not dwell plentifully in the vnderstanding of the formall hypocrite , by these two diuine habits . first , there is a right noble branch of diuine knowledge and heauenly wisedome , springing out of the mysterie of regeneration ; in which , as i take it , the formall hypocrite is for the most part vtterly ignorant . he knowes not that dark and fearefull passage , which leades from the vanities and corruptions of nature , and out of the dominions of darkenesse and death , thorow strange terrors and torments of soule , into the rich and glorious happines of the state of grace , and kingdome of christ. he knowes not the variety and power of tentations ; the causes , degrees , the wofull consequents and recoueries of spirituall desertions , relapses , and decaies of grace . he hath no skill in the nature , symptomes , and remedies of afflicted consciences : in the secret workings and right vses of afflictions , infirmities , scandals , and disgraces . he is not acquainted with satans transformations into the glory of an angell ; with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle calleth them : that is , his depths , his profound plots and contriuances , moulded by malice and suttlety in his owne large vnderstanding ; furnished with the experience of our corruptions , and the successe of his many tentations for some thousands of yeeres ; managed with all the crafts and policies of the most darke and hidden corners of hell . he is not acquainted with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are called ephes. 6. 11 : his exquisite method , in the wilie conueiance of his stratagems and insidiations ; in ordering his assaults , and discharging his fierie darts . how sometimes he keepes as it were a method of nature , in striking at the root , and labouring to stop or poyson the fountaine of spirituall life , which is faith : that so the fruits of godlinesse may wither , and the streames of diuine grace may drie vp . satan knowes full well that the liuely or languishing exercise of other inward graces , the cold , or zealous performance of all outward duties , depend vpon the weakenes or strength of our faith : and therefore if he perceiue , that by a free and vitall operation of a strong faith , our zeale , our hope , our patience , our faithfulnes in our calling , and other graces bee maintained in their heate , vigour and excellency , he labours might and maine to weaken , shake , and beate downe our faith , and that by such meanes as these : first , by suggesting to the child of god , a consideration of the flourishing of the wicked ; how imperiouslie and prosperously they domineere and reuell it in the world ; how they spread themselues like a greene bay tree , and bring their enterprises to passe : while himselfe lies trampled vpon by their insolencies , oppressions and prophane censures ; while perhaps hee lingers and pines vnder some heauie crosse and long visitation ; and for al his prayers , his groanes , his patience , yet finds small comfort , no deliuerance , for ends best knowne vnto his heauenly father ; so that hee may outwardly euen perish in his troubles . this is a shroud temptation , and in some measure preuailed against dauid ; it made so tall , and well rooted a cedar to stagger : nay , this tempest had neere ouerturned him ; this blow had wounded his faith to death , had he not in good time stept into the sanctuarie of the lord , and vnderstood the end of these men ; how suddenly they are destroyed , perished , and horribly consumed : and considered howsoeuer the godly bee vext with men or diuels for the daies of their vanitie in this miserable world ; yet it euer goes well with them at the last . a second meanes , by which satan endeuours the weakning of our faith is this : he curiouslie obserues all seasons and aduantages ; and therefore if he spie our minds to bee ouercast with some cloud of melancholy , the seate many times of vnnecessarie distrusts and feares ; or to be cast downe with some sad and heauy accident , and worldly discomfort ; he presently afresh represents vnto the view of our conscience , the many and great sinnes of our vnregeneration in their foulest shape ; that so by this renewed horror , he terrifying and affrighting vs , may raise new doubtings and amazements , and in some measure loosen the hand and hold of faith . a third weapon , by which he striketh at our faith , i take to be one of his own immediate suggestions , and that is this : while the heart of a godly man is refreshing it selfe sweetly and plenteouslie with an assurance of his future happinesse and eternall enioyment of endlesse iores in heauen ; satan , that out of his cruell malice hee may mixe some hellish poison son with these riuers of comfort , labours to cast into his mind , euen some thoughts of impossibilitie of the performance of the promises of saluation , and of the attainement of that excellent waight of glorie : and would gladly make him thinke it incredible , that hee should euer bee crowned with immortalitie ; or be so gloriouslie partaker thorow all eternitie of vnspeakeable comforts aboue . this temptation , as i take it , doth not much disquiet the formall hypocrite , or any vnregenerate man. for because his perswasion of happinesse to come , is false and misgrounded , and that hee hath no sound assurance of heauen ; satan is too wilie to suggest vnto him doubts and distractions of this nature . but wheresoeuer it lights , it is of feareful consequence ; and therfore not to bee debated vpon by the thoughts , or disputed with satan ; that is not the way to conquer this temptation ; but suddenly , and resolutely to bee repeld by the power of prayer , and out of an holy contempt of so base and lying malice , to be cast as dung vpon the face of the tempter : so that the faithfull christian for al this , may maintaine and possesse his hart in patience , and vnconquerable comfort out of these two considerations : first , if hee bee a diuell and prince of hell , as gods child feeles sensibly and certainely by this present immediate suggestion ; why then vndoubtedly there is the glory of infinite maiestie in heauen , angels , saints , boundlesse and endlesse blessednesse of euerlasting time . secondly , he is to consider , that in the daies of his securitie and worldlinesse , no such scruples arose in his thoughts : and therefore it is onely a malicious tricke of the enemie of all true comfort , to defeate vs of our heauen vpon earth , our assurance of heauen in the world to come . a fourth way of weakening our faith is this : if satan , by taking in the nicke , the tide of our fraile and impotent affections , by casting vs vnawares vpon occasions and allurements ; or by the suddennesse , subtiltie or violence of some temptation , be able to hale vs againe into some grosse and scandalous sinne , to which , by reason of our naturall disposition and custome , wee were often , and most principally obnoxious before our calling : why then , from th●nce he drawes and enforceth vpon vs discomfortable , and faith-killing conclusions . he presently infers vpon such relapses ; that we haue deceiued our owne soules , that our holinesse indeed is but hypocrisie , that our faith is but temporary , and our conuersion counterfeit : otherwise the grace of god would be sufficient for vs , and the power of his sanctifying spirit , would at the least so farre restraine vs , bridle and mortifie our corruptions , that we should not breake out againe , and backslide into a sinne so much loathed and repented of : otherwise , as our sweet , and master-sinne in the time of our vnregeneration , made the deepest gash , the widest gap into our consciences ; so if we were indeed in the state of grace , wee should most carefully and tenderly close vp that wound , and bee most vigilan● and solicitous in fencing and fortifying that breach before any other . by this meanes satan many times giues a sore blow to our faith , and breeds much heauinesse and discomfort in the soule . thus satan in his temptations , sometimes proceedes by a method , a it were of nature , in striking at faith , the roote and heart of our spirituall life . but if h● be not able to fasten his fierie darts vpon the shield of fai●h ; why then he takes a contrary course and method , as it may best fit his aduantage , and more easie insinuation . for he attempts the dulling and diminishing of our zeale , and forwardnesse in religion , and other fruits of faith , and inferiour parts of sanctification . and that by such meanes as these . one weapon , by which he labours to wound our feruencie , and faithfulnesse in duties of holinesse , and to hinder the entire exercise of the graces of sanctification , is prosperiti● and freedome from discomforts and miserie . for if he once espie vs to be encompassed with worldly peace , reputation amongst men , honours and offices , plenty of wealth and preserments ; he is euer then in good hope ( by the helpe of the natural aptnes of worldly happines to ensnare and intangle ) to beget in our hearts , worldlinesse and securitie , the two great and dangerous consumptions of spirituall life . for if worldlinesse once take possession of our hearts , it wasts by little and little , our ioy in heauenly things , our comfort in the communion of saints , our longings for the incomprehensible and euerlasting happinesse : it banisheth all thought of the worth of our soules , of the spirituall state of our conscience , of the vanitie and change of this present life , of the glorious rising againe of our bodies , and the immortalitie of the second life : and in stead thereof filleth vs with earthlie cares , with feares , iealousies , griefe , hopes , wishes , independance vpon the prouidence of god , and a thousand platformes for the encreasement and securing of our outward felicitie . and securitie , it makes vs insensible of gods iudgements , of our falling from our first loue , of the danger wherein we stand : it makes vs put farre from vs the euill day ; and to thinke our mountaine so strong , that wee shall neuer bee mooued , but continue in our happie state , and die in the nest . secondly , he seekes to weaken our practise of godlinesse , by fastening vpon vs vncheerefulnesse , and vnprofitablenesse in the meanes of the preseruation of grace . for if he can once make vs cold and negligent , or onely formall , and cursorie in the daily examination of our consciences , in hearing the word of god , in the godly exercises with our schollers or families , in publike prayer , or our more priuate striuing with god by groanes and sighes , for the supplie of some grace , or remooueall of some corruption ; then there euer followes a languishing and decay of the life of grace . if we but perfunctorily receiue the heauenly food into our vnderstandings ; and being hindered by distractions , carelesnesse or worldlie cares , not digest it by meditation and conference , and by spirituall exercise of seruent prayer conuey it into the seuerall parts of our soules ; our new man wil quickly fall into a consumption . thirdly , hee doth notably dull and darken our holinesse and sinceritie , by casting vs vpon vngodlie and prophane company : which hath i know not what secret and bewitching power to transforme others into their owne fashions and conditions ; and to make them sometimes to condemne their former forwardnes and zeale in the seruice of god. for as the feed cast into the earth drawes vnto it self by little and little the property of that soyle whereunto it is transported , vntil at length it becomes like y t which doth there naturally grow : so the spirits and manners of men commonly conforme themselues to those with whom they ordinarily conuerse . lamentable then is their case , base their resolution , and miserable their comfort , who for aduantage , faction , foresight and hope of future gratifications , or any other by-respect , plunge themselues into such companies , where perhaps they may enioy many pleasant passages of wit , set , and artificiall disports , and passing the time , direction in their worldly affaires , combination against the power of religion , and the true professors thereof : but where they shall find no furtherance in the way to heauen , no comfort in heauenly things , no encouragement to piety , no counsell in tentations , no consolation vpon their deaths-bed . o how much better were it , for these few and wretched daies , to sort and solac● themselues amongst the saints of god , with whom they might shine as glorious lights together in the earth , and hereafter in the heauens aboue the brightnesse of the sun for euermore ; rather then prophanely to sport themselues in meshech , and for a season proudly to ruffle it in the tents of kedar , where there is no light of grace , no ioynt expectation of eternity , but darkenesse of sinne , and shadow of death ! mistake me not in this point : i would not haue men goe out of the world , or become separists . i would rather haue them , if they will vnderstand paul aright , be made all things to all men , that they might by all meanes saue some : that is , i would haue the children of god not be wanting in any offices of kindnesse or pietie , but to yeeld and communicate themselues so far as dutie , charity , humanitie , necessitie of their generall or particular calling vpon good warrant , and iust occasion m●y challenge and exact at their hands . but as for a free and full communication of the secrets of their soule , of their dearest affections of their spirituall estate , of their ioyfullest and best expence of time ; i would haue that onely vouchsafed and conueied into the faithfull bosome of a true christian , and confined to grace , as it peculiar and principall object . let their goodnesse , and good deeds spread without limit ; but their delight and intimatenes , is to bee restrained and appropriated to the saints that are on the earth , and to the truely excellent , which are onely the godly . hence it is that gods children are many times censured for morositie , vnsociablenes , disdainefulnesse of spirit , and opposition to good fellowship ; when god knowes they can find no taste in the white of an egge , no strength in a broken staffe of reed , no comfort in the men of the world , who haue their portion in this life ; and therefore they would not part with their paradise of communion of saints , or comfortable communication with god in their solitarines , for the companie of kings , and a world of carnall contentments . fourthly , satan doth sometime worke a soule decay of grace , and exercise of godlinesse , by putting into our heads some inordinate plot and forecast , for preferment and greatnes . for if he can once set our thoughts busily on foot for proiecting and contriuing , with excessiue desire , ambition and greedinesse ; some honour , office , or high place ; why then , farwell zeale ; farwell taking part with gods children ; farwell an vnshaken resolution , in standing for the honour , truth , and seruice of god ; and a christian courage in reprouing sins . for then we must liue reseruedly ; we must be content to part with our libertie , and be depriued of our selues : we must labour to satis●ie and accommodate our selues to the humours , pleasures , and passions of men . in a word , our whole cariage must hold a necessarie and exact correspondence with the men and meanes that are able to promote vs ; for so v●certaine and irregular are the reuolutions of mens fauours , that many times if a man but misse , or mistime one ceremony or circumstantiall obseruance , it is enough to cast him off , and vtterly cashire him from his hopes & ends . most miserable and seruile is their life , that thus forsake the strong tower of their saluation , and claspe their hand of faith about the arme of flesh . for they do not onely bereaue themselues of that worthie freedome of spirit , which an honest heathen would not exchange for his life : but also as they grow into a habit of seruitude and base engagements vnto men ; so they grow into a flauerie vnto sinne , and bondage vnto the corruptions of the time : and the higher they rise into fauor with prophane greatnes and policie , the deeper they sinke into the miseries of basenes and flatterie , and the high displeasure of almightie god : and at length , if they attaine their ends , ( for sometimes they die in the tedious prosecution of some vndeserued dignitie ) they double their discomforts , and encrease their account . for commonly where the pursuit and purchase of any honour and preferment hath beene base and indirect ; there the discharge and execution is formall , vaineglorious , and vnconscionable . thus you see a second method of satan , whereby he goes about to kill the fruits of faith ; and to cause , if not an vtter cessation , yet much weakenes and interruptions in the operations of grace . many moe such depths , and proceedings hee hath in his tentations . as for example : if he meet with notoriously wicked men ; as drunkards , swearers , vncleane persons and the like ; he tempts them to atheisme , a reprobate sense , contempt of gods worship and seruice , and to the great offence . to defend their leaud and gracelesse courses ; to glorie in their sinnes , and in their dexterity of making others drunke with the same iniquitie . he stickles & strikes the bargaine betwixt them , and death and hell ; and enters as it were bond for the performance of the couenant . hee tempts them to scorning ; and by their scoffings and railings , in some fort , to the despiting of the spirit of grace in the children of light ; which is a soule signe of a feared conscience , and a fearefull preparatiue to sinne against the holy ghost . these are satans standard-bearers ▪ and the●fore he inspires them with extraordinarie boldnes , and desperatenesse in sinning ; and teacheth them to march furiouslie in variety of rebellions against the maiestie of heauen . if he meete with honest ciuill men , heelabours to perswade them , that iust and vpright dealing with their neighbours , good meanings and intentions in matters of religion , are the verie life of the seruice of god , and a sufficient way to heauen : and to conceiue sinne , and sinceritie , to be nothing else but morall vertues and vices ; the power of sanctification , to be nothing but good education ; the practise of godlinesse , to be nothing but sober and honest behauiour ; and the whole mysterie of christianity , to be onely a graue and stayed ciuilitie : and the much adoe about faithfull and conscionable preaching , to bee onely the humor of some odde fellowes , that would be accounted singular and seraphicall . if he meete with formall hypocrites , who besides immunitie from grosse sinnes , and their ciuill honestie , are carefull and fashionable in the outward duties of religion , yet short of a sound conuersion ; hee labours might and maine to settle in them an opinion , that the state of regeneration is nothing but precisenesse and puritanisme ; that sauing sincerity and a true practise of holines , is onely a transcendent idea , consisting in pure abstraction , conceiued in the irregular and stirring heads of some busie and pragmaticall fellowes , shadowed onely with a number of faire shewes and pretences , but really existent and acted no where . and that they may more securely and obstinately rest vpon this persuasion , he furnisheth them with a notable art of misconceiuing and misinterpreting the actions of grace , and of making , by odious exaggerations , a little hole in the coate of a sound christian , as wide as hell . hence it is that dauid is many times made sport with , and merrilie iested vpon by them , with the false scoffers at their feasts and bankets , and hath things laid to his charge , with much confidence , but without al conscience , which , god thou knowest , he neuer knew . hence it is , that many times those actions , in which , for the truth and vprightnesse of his heart , and the iustnesse and innocency of his cause , he dare appeale to the tribunal of god , the impartiall searcher of the inmost thoughts , and seuere reuenger of all falshood ; yet are racked by vile and base misconstructions , and interpr●ted to be the workes of darknes and deceit . and if they take a godly man but tripping in some lesser error in his cariage , and that perhaps but forged in their owne wilfull misconceit ; they thence raise matter , not only of triumph and insultation , but which is much more feareful , of chearing , applauding , and confirming themselues in their present wretched state . but if satan meete with a man , that by the grace of god is already entred into the panges of his trauell in the new birth , and with sorrow for his sinnes is smitten downe into the place of dragons , and couered with the shadow of death ; then he eagerly striues to stiffle the new man in the wombe ; and by presenting to his view the vgly visage of his many and outragious transgressions , the curse of the law , and the wrath of god ; which he yet makes more grizlie and fierce by his owne hellish malice ; to plunge him into the bottomlesse gulfe of irrecouerable horror and desperation . but if by the mercies of god hee sinke not , but betime lay hold vpon the iustice of christ , and that boundlesse compassion , which neuer knew how to breake the bruised reed , or quench the smoaking flaxe ; but holds a broken and contrite heart farre more pretious , then a sacrifice of the beasts on a thousand mountaines , and then ten thousand riuers of oile : why then he stands like a great red dragon in his way , at the very first entrance into the kingdome of light , and profession of sinceritie , and casts out of his mouth flouds of persecutions , vexations and oppositions ; that so he may ouerwhelme and crush him before he come to any growth or strength in christ , and a full comprehension of the mysterie of grace . and to this end hee sets on foot , and fire too , and whets with keene razors many a leaud and prophane tongue , to scoffe , disgrace and discourage him in his narrow , but blessed passage to immortalitie , by reproches , slanders , exprobration of his former life ; by odious names of hypocrite , singularist , puritane , a fellow of irregular conscience and stirring humour , of a factious and contradictious spirit , and such like . but if hee also passe these pikes , and these sharpe swords , ( for so dauid calles spitefull tongues , ) out of a consideration of that truth in paul : euery one that will liue godly in christ iesus shall suffer persecution ; and that in the calmest time of the church : amongst many other , he shall be sure at the least to bee continually scourged and vext with strife of tongues : for euerie faithfull christian knowes by good experience , that euer now and then , as he shall stirre in a good cause , stand against the corruptions of the place where he liues , with conscience and faithfulnesse discharge his calling ; hee shall presentlie haue the spirit of prophanenesse to slie in his face , with brutish and implacable malice and insolencie : but yet , i say , if he be able with his lord and sauiour to endure this speaking against of sinners ; and to esteeme it , as it is indeed , his crowne and comfort : why then satan casts about another way ; and hee labours sometimes to fasten vpon him some vnwarrantable opinions , thereby scandalously and vnnecessarliy to disquiet him , to defraud him of an entire fruition of the comforts of holinesse , and to hinder and interrupt him in the prosecution of his glorious seruice of god. sometimes to puffe him vp with a selfe-conceit of his owne excellencie , seeing himselfe aduanced as farre aboue the common condition of men , and the richest and happiest worldling , as heauen aboue earth , light aboue darkenesse , endlesse happinesse aboue eternall miserie : that so , as the apothecaries ointment by a dead flie , his good actions and spirituall graces , may receiue staine and infection by priuie pride : of the nature and remedies whereof i haue before discoursed . these and many others be the temptations of a babe in christ , and fitted to the infancie of regeneration . but if satan meet with a strong man in christ , he tempts him by those two methods i told you of before , somtimes by wasting his zeale , sometimes by weakening his faith , and a thousand moe . amid which infinite varietie , he is for the most part constant in one point of policy , and that is this : he cōceales his greatest fury , his most desperate assault vnto the last : he reserues his fieriest dart , his deadliest poison , his sharpest sting , his gunpouder-plot vntill he meete vs on our deaths bed . wherefore , beloued in christ iesus , we had need euery man to be strongly and soundly prepared and armed against that great and last encounter with satan ; vpon which depends our euerlasting estate , either in the ioies of heauen , or paines of hell . oh at that day , ( and we little know how neere it is ) it is not our deepe reaches and vnfathomd policies and proiects , the countenance and patronage of great personages , our merrie and plesant companions , or the pluralitie of liuings and preferments , that can yeeld vs any comfort or assistance in that terrible and fearefull combat . nay , though we now little thinke vpon it , all the worldly contentments , that we haue either indirectly purchased , or vnconscionably imploid , he will then turne vnto vs into scorpions , stings and wormes of conscience . onely at that day a good conscience will hold out as armour of proofe ; which , as it hath bin on earth a continuall feast , so their it will bee vnto vs a great and euerlasting iubilee for euermore . by this ▪ time you easily perceiue , and i am very sensible of the digression i haue made : but i haue done it , onely to giue you a taste of that part of diuine knowledge about the depths of satan , and spirituall state of sanctified soules and afflicted consciences ; which i take to be gods childs peculiar , and in which the formall hypocrite hath little skil or exercise . for the deepe and diuine ponderations of this nature , vpon these points , doe not much take vp or trouble his mind and meditations . it is a pretious knowledge , abstracted by an holy experience from the practise and actions of true and sound regeneration ; and therefore it is transcendent to his most happie naturall capacitie , to the depth of his worldly wisedome , and to the greatest height of his speculations , though otherwise neuer so vniuersall and profound . now as concerning other parts of diuine knowledge , and other points of religion ; hee may be furnished with store of rare and excellent learning , in fathers , schoolemen , commentaries , cōtrouersies ; he may be endewed with suttletie in disputing and defending the truth of god : yea , and in resoluing cases of cōscience too , so far as a formal obseruatiō , and popish doctors can leade him . for their resolutions in that kind , are only busied about cases incident to their antichristian hierarchy , about perplexities arising out of their wil-worship and bloudy superstition , and determination of some particulars in the commandements , which may fall within the capacitie of an vnregenerate man : but their profession , i meane the papacie , cannot possibly reach vnto the heart of godlines , the mysterie of regeneration , and the sauing power of the life to come . nay yet besides this , the formall hypocrite may be made partaker of some degrees of the spirit of illumination , in vnderstanding , and interpreting the book of god , for the good of his church and children . for i doubt not , but many haue much light of iudgement , that haue little integritie of conscience ; and are inspired with the spirit of illumination for the good of others , that haue no part in the spirit of sanctification and sound conuersion for their owne happinesse . but yet me thinks there may be conceiued some differences betwixt the child of god , and the formall hypocrite , in the very speculation and knowledge of gods truth , and in apprehension of things diuine in the vnderstanding : which i take to be such as these : first , the light of diuine knowledge in the formall hypocrite , doth onely discharge his beames and brightnes vpon others , but neuer returnes and reflect● on his owne soule to an exact discouerie of the darkenesse of his owne vnderstanding , the disorder of his affections , the slumber of his conscience , the deadnesse of his heart : but euery child of god is euer in some measure , both a burning and shining lampe ; he is both illightned and inflamed inwardly in his owne vnderstanding , heart and affections , and also the brightnesse of his christian vertues , are euer dispersed and working vpon others . wheresoeuer hee liues , he shines as a light , amid a naughtie and crooked generation , in the sight and censure of god , the blessed angels , and good men ; though to the iudgement of the world , and eye of prophanenesse , his glorious graces euer did and euer will appeare to bee nothing but darkenesse and dissembling . you may conceiue this difference thus : the sun beames , you know , are not onely cast and shed into the inferior orbs and aire ; but are first rooted in the sunne , and doe inwardly and vniuersally fill with light that faire and glorious body . it is otherwise in the moone : for howsoeuer she receiue light , for the cheering and comforting other bodies , yet she remaines darke within , and in respect of her selfe , it serues onely to make her spots more conspicuous . it is iust so in the point wee haue in hand : the light of diuine knowledge in the child of god , doth not onely shine vpon the soules of others for their instruction and refreshing ; but doth first fully illuminate his owne , though not to an excellencie of degree ; for that is reserued for heauen ; yet to a perfection of parts , of which only our mortalitie is capable . but in the formall hypocrite , howsoeuer it may sometimes dispell ignorance and errors from the minds of others ; yet within he is darkenesse in the abstract in respect of sauing light , as is euery vnregenerate man , ephes. 5.8 . and his light of knowledge in respect of himselfe , serues onely to make his sinnes more soule and sinfull , his damnation more iust , and himselfe more inexcusable . for he that knowes his masters will , and doth it not , shall be beaten with many stripes . secondly , the knowledge of diuine mysteries in gods child , is entertained and enioyed with a peculiar kind of sweetnes ; with an impression of incomparable ioy and pleasure : it is far sweeter vnto him then hony , and the hony combe : hee hath more delight in it , then in all manner of riches : it is more precious vnto him then gold , yea then much fine gold : it begets and stirres in him flagrant desires and affections correspondent to it pretiousnesse and excellencie . but it is not so with the formall hypocrite ; for his earthly-mindednesse , by which his affections are as it were glued vnto the fashions of the world ; if he were sensible of it , would tell him that it is many times not so sweete vnto him as his pleasures : his close couetousnes or other vnconscionablenes in his calling , if his conscience were illightned would informe him , that many times it is not so deare vnto him as gold . thirdly , the child of god hath an humble and gratious resolution , a sweet and willing submission euer mixt with his diuine knowledge , of being mastered , guided and gouerned by it ; though against the violent bent of his owne inclination , and the current of the time : but the formall hypocrite if he deale faithfully with his owne heart , may feele in himselfe a secret subordination and subiection of his vnderstanding therein , to his wealth , honours , and worldly preferments . fourthly , in apprehension of diuine truth in the formall hypocrite , the power of naturall discourse , and light of reason beares the chiefest sway ; and therefore hee stickes , as it were in the bone and barke , in generalities , and vncertainties : but in the child of god , the sacred illustration of gods spirit doth plentifully concurre ; and therefore hee is able to prie into and pierce the marrow and pith of gods holy truth , the particular veines , and the sauing sense thereof . i come now to the other habit , which the apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirituall prudence , by which the word and faith take no root in the vnderstanding of the formall hypocrite . this habit , i told you , is a spirituall prudence , or a sanctified vnderstanding in the practicall affaires of the soule ; by which a regenerate man is inabled , with a iudicious sinceritie to deliberate and determine in cases of conscience , in the perplexities of tentations , in all straites , ambiguities and difficulties incident to the consideration and cariage of a christian ; and with spirituall discretion to guide and conduct all the actions of grace , and euery particular , both in his generall and speciall calling . this wisedome , as i take it , is an attendant vpon iustifying faith , and onely and inseparablie annexed vnto sauing grace ; and therefore the formall hypocrite , though i place him in the highest perfection , that is attaineable in the state of vnregeneration , is vtterly vncapable of it , and a meere stranger vnto it , as he is vnto the life of god. by this holy wisedome , dauid , psalm . 119. vers . 99. is said to be wiser then his aduersaries ; that is , then saul , and all his politicke states-men , then his teachers , then the ancient . if wisedome were lost , me thinks it should bee found amongst polititians , the oracles of imperiall depthes and secrets of state ; the pillars of common-wealths and kingdomes : amongst profound doctors and rabbins ; the fathers of knowledge and learning : amongst the ancient , whose age is many times crowned with ripenesse of iudgement , with variety of experience and obseruation . and yet by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirituall prudence ( for the same word is vsed there by the septuagints , which the apostle hath col. 1.9 . ) dauid farre surmounted them all ; in respect of which , the flower and quintessence of all their wisedome and policies , was nothing but glorious follie and profound simplicitie . hence it is that many a poore soule illiterate and neglected , proudly passed by , and many times trampled vpon with disgrace and vexation , by worldly wisemen ; yet liuing vnder a constant and conscionable ministrie , is infinitely more wise then the greatest clerkes , and learnedest doctours , both in giuing counsell and aduise in spirituall affaires , and in conducting their owne soules , in these strangely prophane and desperate daies , thorow the strait way to heauen . hence then you may see a cleere difference . the formall hypocrite , so farre as naturall wit , goodnes of education , ciuill honesty , morall discretion , politicke wisedome can illighten and leade him , may manage his actions and affaires with exactnesse and reputation , gloriously and without exception in the sight and iudgement of the world . nay , besides , sometimes by an addition of some inferiour , and more generall graces of gods spirit , hee may set vpon them such an outward glistering , that they may dazle the eyes of the best discerning spirit , and deceiue his owne heart with a false persuasion , that they are the true actions of piety , and pleasing vnto god. but ouer and aboue all these , ( which is neuer to be found in the vnregenerate ) there is in the vnderstanding of the child of god , a more excellent and superior vigor , that inspires his actions with a high and more heauenly nature , that breathes into them the life of grace , that guides them with truth and singlenes of heart , and sinceritie in all circumstances , to the glorie and acceptation of god , the comfort of his owne conscience , and good of his brethren . there is a farre clearer and brighter eye shining in the soule of euery regenerate man , in respect whereof the fairest lights of all other knowledge and wisedome are egyptian darkenesse , which doth euer faithfully descry and discouer vnto him the straite , though vnbeaten path to immortality , thorow all the passages and particulars of his life : it reueales vnto him the wisest and most conscionable resolution in all spirituall debatements ; the best and fittest seasons of reprouing sinnes and winning soules vnto god ; many obliquities of actions , iniquitie of many circumstances ; the right vses of his owne afflictions , disgraces and infirmities , which the formall hypocrite cannot possibly discerne , because he is starke blind on this eye . amongst infinite , i will giue one instance of the gratious workings , and power of this diuine habit : let vs imagine an euill report or false slander to bee vniustly raised , and without ground vpon the formall hypocrite , though it seldome befall such ; for commonly prophane men are more countenanced , better conceiued and spoken of by the greater part , and by great men , then they deserue . yet if it so fall out ; this or the like is his behauiour : he perhaps proclaimes and protests his cleerenesse in the case too ambitiously and impotently ; not with that humilitie and spirituall discretion : he pleaseth and applaudeth himselfe in his innocency , for this particular , boisterously and with clamour , which perhaps secretly breeds a more generall pharisaicall selfe-conceit of the rest of his waies : he angerly contests with the iniquitie , and ingratitude of the world , for casting such base indignities and aspersions vpon goodnesse and vertue : he would gladly beare it out brauely , and make others think that he passeth it without wound or passion ; but indeed he inwardly chases and frets , and is much grieued and gauled with worldly sorrow for it : the reason is , his reputation with men is dearer vnto him , then the glory of god ; his chiefest good and comfort in this world , is the worlds good opinion of him . but in all this , he is so farre from working any spirituall good out of it , that he rather entertaines a secret encouragement to be that indeed , which the world censures him to be , then for a bare conceald conscience of his innocency , to debarre himselfe of a full fruition of the present times . but let vs now on the other side , conceiue a child of god to be wickedly and wrongfully slandered : for it is properly his lot and portion in this life , to be loaden with leaud and lying censures , with vniust and odious imputations ; sometimes to haue many grieuous things , and fearefull abominations fathered vpon him , without al sense , honestie or probabilitie , which he neuer did , he neuer knew . and if once ill reports raised falslie vpon the godly be on wing , they flie as swift as the eagles of the heauens . diuels are speedie dromedaries to carrie such newes : they presently passe thorow tauernes and ale-houses , citie and countrie , gath and ascalon ; they run farre and wide , as currant and authenticall , vnder the broad-seale of good fellowship , neuer more to be controlled and reuerst , vntill the matter be brought before that high and euerlasting iudge . but marke , i pray you , the carriage of gods child in these cases : he doth indeed sweetly and comfortably enioy the consciousnesse of his owne vprightnesse ; though his aduersaries bee neuer so potent , or cunning to threape him down , yet vntil he die , as iob speaks , he will not take away his innocencie from himselfe . when the sharpe and empoisoned arrowes of bitter malice and calumniations come thickest vpon him , euen with haile shot , his truly noble , and diuinely resolued soule , is infinitly satisfied with that in iob : behold now , my witnesse is in the heauen , and my record is on high . yet he doth labor to cleare himselfe so farre , as the honour of god , the satisfaction of the godly , and danger of iust scandall require . but the gracious considerations and holy practise , which in these afflictions of his good name , spirituall prudence principallie ministers and suggests vnto him , are such as these : first , he considers , that howsoeuer he be innocent from the slander , yet the finger of god is in it , as it was in directing the dogged malice of cursed shemei , vpō the roial person of dauid ; & therfore he gathers , that the lord would thereby giue him notice , that some other things in him are amisse : that some secret corruption , by which his blessed spirit is grieued , is to be subdued and mortified ; y t some grace is to be repaired ; some of his waies to be amended : perhaps his languishing zeale is to be reuiued and inflamed ; his heart much duld with the contagious prophanenesse , and formalitie of the times is to be quickned , and more enlarged for gods seruice ; repentance and humiliation for some former sinne , not thorowly repented of , or in part resumed , is to be renewed . perhaps the lord hath thereby an holy purpose to reueale vnto him , the omission of some duties in his calling , or some smaller faults , yet scandalous , whereof before he was not sensible . or it may be , to preuent some sinne to come , either that with which he is falsly charged , or some other , to which his fraile nature is more inclining . or lastly , by this experience to prepare him with courage , and furnish him with wisdome , to comfort others in the like case , or to glorifie his name by patience in some more publicke and notorious disgrace and vexation to bee indured in this kind . hereupon the child of god doth presently make a priuie search into his soule , doth narrowly fift the state of his conscience , and after due and impartiall examination , feelingly and faithfully addresse himself to prayer , practise of these considerations , and reformation of what he finds amisse . secondly , this outward crosse vpon his good name by false surmises and suspicions , makes him retire into himselfe , and more fruitfully and cheerefully to enjoy all his inward comforts , his hope and delight in heauenly things , the assurance that his name is written in the booke of life ; which no malice of men , or policie of hell is euer able to blot out . it makes him with more feruent and greedy attention to listen for the trumpet of that last and fearefull day , more longingly and with fixed eies , to wait for the lord iesus in the cloudes ; who , as he will punish all prophane opposites to holinesse with euerlasting perdition from the presence of the lord , and from the glory of his power : so vndoubtedly , with the brightnesse of his comming , hee will then at the furthest , before men and angels bring forth his righteousnesse as the light , and his iudgement as the nooneday . thirdly , by the mercies of god , for any such wretched and lying slander , he is not so cast downe with worldly sorrow ; he doth not so farre gratifie satan and malicious men , as to ioyne hands with them for the afflicting of his owne soule , with needlesse discomforts , or discouraging himselfe in his calling : but rather he raiseth matter of comfort , encouragement , and reioycing . for thereby he is made more like , and conformable to his head christ iesus ; who endured the crosse , and such speaking against of sinners , and despised the shame for the ioy that was set before him . hee hath thereby more waight and degrees added to his blessednesse , more massines , and brightnesse to his crowne of immortalitie : blessed are ye , faith christ when men reuile you , and say all manner of euill against you for my sake falslie ; reioyce and be glad , for great is your reward in heauen . and therfore in despite of malice and falshood , he runnes on ioyfully in his race ; and hauing the attestation of a cleare conscience , the acclamations of saints and angels , hee little cares for the barking of dogs by the way , bu● followes hard towards the marke for the price of the high calling of god in christ iesus . such as these are the thoughts and behauiour , spirituall wisdome acquaints the child of god with ; when his good name is wronged , & wounded with slanders & false reports . i conclude the whole point : the knowledge and practicall wisdome about heauenly matters in the formall hypocrite , are dull , cold , plodding , formall , seruiceable , and subordinate to his worldly happinesse . his knowledge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forme of knowledge : rom. 2.20 . his practise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forme of godlinesse : 2. tim. 3.5 . all is forme and outwardnesse : they are not deeply and soundly rooted in them by sanctifying grace ; nor inwardly inspired with supernaturall and spirituall life . but diuine knowledge in the child of god , is called , the spirit of reuelation , ephes. 1.17 . his practicall wisdome is spirituall , colos. 1.9 . that is , quick , actiue , feruent , zealous , stirring ; not into irregularities and exorbitancies , as worldly wisdom many times misconstrues , but against the corruptions of the times , and working out of all actions , occasions and occurrents , euen out of miseries , slanders and infirmities , some glory vnto god , some good vnto his children , some comfort vnto his owne soule . i now proceed to tell you , that the word of god is not rooted in the conscience of the formall hypocrite , which is the hearer resembled vnto the stony ground . the whole and entire worke of conscience , as you well know , out of the schooles , consisteth in a practicall syllogisine : the proposition ariseth out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an habit of practicall principles , and generall fountaines of our actions . the assumption is properlie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conscientia , an actuall application of our knowledge to this , or that particular act or obiect . whence followes the immediate , and necessarie issue and office of conscience : to testifie , in respect of things simplie done , or not done : in respect of things to bee done , either to excite and encourage , or to restraine and bridle : in respect of things done well , o● wickedly , to excuse and comfort , or accuse and terrific . for example : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as it were a treasurie of rules and lessons for direction in our actions , proposeth the iniquitie of a lie euen out of nature . aristotle condemnes it , eth. 4.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a lie is starke naught and discommendable . the sounder schoolemen demonstrate euery lie , though it be officious , & for a greater good , to be against nature , and indispensable . natures purpose is frustrated , and her law transgrest when speech and words , which she intends to be euer the true messengers of the conceits and apprehensions of the mind , are abused to falshood and equiuocation . but this practicall principle of not lying , howsoeuer it be cleere in nature , yet it receiues further illustration from the booke of god. therefore the proposition may be thus framed : euery liar shall be banished from the holy mountaine of the lord : psalm . 15. and shall be barred out of the new ierusalem for euermore : reuel . 22.15 . the conscience of the liar doth assume and tell him ; but i haue thus and thus lied for aduantage , and greater good : then it followes : therefore i must be banished from the holy mountaine of the lord , and barred out of the new ierusalem for euermore . a conclusion of condemnation and terror . such is the arguing of conscience for things past : but thus it worketh about things to be done : let vs imagine a man to deliberate with himselfe whether he should be non-resident or no. his habit of practicall principles , if he will deale faithfully with his owne soule , especially by the helpe of the honester casists , may yeeld him matter enough out of nature against non-residencie , as might easilie appeare , if the point were incident . but sith the case is cleere , ezech. 33. he may thus frame his practicall syllogisme : the non-resident must answere for the blood of those soules , which by his vnconscionable and vnwarrantable absence , & negligence in his charge haue perished in their sins . but sith i know not how soone i shall come to iudgement , my poore soule shall not appeare before my blessed sauiour , red with the blood of those soules , for which his precious blood was shed . therefore i will not be non-resident . you see here a restraint from non-residencie , that bloodie gangrene , that with remorselesse greedines eates and deuoures the pretious soules of men . this short explication of the nature of conscience thus premised , you may easily conceiue with mee thus much ; that accordingly as the practicall vnderstanding of a man is furnished with principles and rules for guiding his actions , according to the nature of them , and soueraignty they hold in the conscience , such and thereafter commonly is his life and actions . i except the grosse hypocrite ; for hee sinneth against the knowledge of his heart , and light of his conscience : therefore the sound of feare is already in his eares ; and in his prosperitie the destroyer shall come vpon him . hee beleeueth not to returne out of darkenesse , for he seeth the sword before him . affliction and anguish shall make him afraid : they shall preuaile against him as a king ready to the battel . god shall run vpon him , euen vpon his necke ; and against the most thicke part of his shield : because hee hath couered his face with falshood , and inwrapped himselfe in a cloud of hypocrisie . the point then must bee exemplified in other sorts of men . first , the notorious sinner , by reason of his delightfull conuersing with the wicked , and custome in the workes of darkenesse ; doth obscure , smother , and in some measure extinguish in his conscience , not onely the light of supernaturall truth , but of nature too : therefore hee runnes headlong without restraint or bridle , into desperate villanies and outragious rebellions . he drawes in sinne with cartropes , and worketh all maner of vncleanenesse with greedinesse : he is bound with his sinnes , and couered with iniquities , as a field is hedged in with bushes , and the path therof couered with thorns , whereby no man may trauell . it is shut vp , and is appointed to be deliuered by fire . secondly , the papist he entertaines and treasures vp for his practicall principles , the bloodie dictates of the pope of rome , that man of sinne , and vicegerent of satan ; which are so farre from receiuing strength or warrant , either from nature , or diuine truth , that they hold strong contradiction and eternall opposition to both : and therefore his conscience is enlarged like tophet . for it can without scruple , or remorse , nay , with hope of heauen , and a brighter crowne of glory , digest euen the sacred blood of kings , and swallow downe with ease the ruines and desolations of whole kingdomes . he can meritoriously butcher his brother in the streets with prodigious cruelty , as in that horrible massacre at par●s . he can bee dispensed with , and discharged from oaths , and truth of speech , the necessarie and soueraigne instruments of all iustice and society amongst men . he may expect canonization for blowing vp of parliaments , and tearing in peeces the royall limbes of the lords anoynted , and the strong sinewes of the worthiest state vnder heauen : and after saile towards the popish paradise , which is indeed the pit of hell , thorow a sea of innocent blood , without any checke or counterblast of conscience . thirdly , the ciuill honest man hath his * conscience informed with rules of naturall honesty , and generall notions of right and wrong , and therewith contents himselfe . and therefore he frames himselfe with sober cariage , faire conditions , iust and vpright dealing towards men , so that he is well spoken of , and reputed by the world a good neighbour , a sober wise man , of harmelesse behauiour , no medler , a peaceable man : and these are excellent , if not seuered , but seruiceable to true pietie , and sauing knowledge . peace is a pretious thing , if it may bee purchased and possest without impeach and preiudice to holinesse and a good consc●●nce . follow peace with all m●n , and holinesse , without which no man shall see the lord. peace and holinesse must goe together : if otherwise , it is an holy peace to bee at warre with the corruptions of the time : and to be at peace with sinne , is to war against god and his owne soule . but the meerely ciuill honest man , by his practicall principles , is led no further , but to the executions of morall honestie ; as for instruction in heauenly mysteries and diuine knowledge , hee doth not much meddle with , care for , or seeke after ; but onely for companie and fashion . fourthly , the formall hypocrite , besides the direction of naturall light in his conscience , doth interesse and acquaint himselfe with practicall principles out of supernaturall truths and the word of god , for the performance of religious duties and seruices ; but hee puts them in practise with reseruation , with his owne exceptions and limitations : hee is onely so farre guided by them in his life and conuersation , as they are compatible with his worldly happines : and therefore in the time of persecution , as it is in the parable , hee falleth away . but by persecution you must vnderstand , not onely the fierie triall and striuing vnto blood ; but also inferiour and not so smarting afflictions and tentations ; as it is cleere if we compare the three euangelists in their narration of the parable . it is many times , disgraces , and contumelies for his profession , displeasure and discountenance of great ones , the hazarding of some profit and preferment , the losse of friends , and fauour of the world or the like , that makes him slinke and yeeld , and desperately to cast himselfe into the current of the times , there to swimme with others for a while , with full saile of outward prosperitie , vntill he drowne himselfe in perdition , and sincks suddenly into the gulfe of endlesse woe and miserie . hence it is that mat. 13.21 . he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a temporizer : hee is not thorow , sound , resolute , and true-hearted for godlines , good causes , and to good men . for many times , when the honour of god is put as it were in the one scale of the balance , and his owne contentment in the other ; he suffers some worldly profit or pleasure , the gratification or satisfaction of some great man ; the purchase of some fellowship , benefice , or spirituall dignitie , ( for sometimes it proues perhaps as deere as a purchase ) the greedie desire , and pursuit of some vndeserued office or honour ; the enioyment of prophane company , or coherence with worldly wise men ; the pleasure of some secret and sweet sinne , or such like ; i say , he suffers these to weigh downe the exceeding waight of heauenly blisse , the vnualuable treasure of a good conscience , and the infinit glory of god. which is strangely miserable ; sith all the worth , wisdome , power , excellencie , and whatsoeuer other happinesse of man , al the highest , and greatest treasures and glory vnder the sunne , without the feare and fauour of god , if they were put in the waights with vanitie , vanitie would waigh them all downe . so thought dauid , psal. 62. the children of men are vanitie , the chiefemen are lies : to lay them vpon a balance , they are altogether lighter then vanitie it selfe . lastly , the child of god , besides the better and more speciall apprehensions of nature , stores his conscience , his treasurie of practicall principles , with many sacred and sauing lessons and rules out of heauenlie truth and gods holie word ; but so , that in his practise of them , he stands not vpon termes of pleasure , profit or preferments ; but doth whollie and entirely resigne vp himselfe in obedience , and humilitie to be guided and gouerned by them , without restriction or cuasion , in his thoughts , affections and actions , thorow the whole course of his life . therefore , luke 8.15 . the hearer compared vnto the good ground , ( which is the child of god , to whom in al my discourse i oppose the stony ground , which i call the formall hypocrite ) is said to be of an honest and good heart : that is , downe-right for godlinesse and good men , without hollownesse , faintheartednesse , or slinking . hee makes christianitie as it were his trade , he sweates and toiles in it , as the end for which he was created , and placed in this world : and as he receiues the word of god into his honest and good heart ; so there he treasures it vp , and keeps it faithfully . the word in the original , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he keeps it though it be with much difficultie , strugling and colluctation with his owne corruptions , the temptations of satan , and vanities of the world ; who cunninglie conspire and labour ioyntlie to plucke it vp , and wrest it from him : and he brings foorth fruite with patience . he yeelds no ground , though he meete a a lion in the way , or a tyrant in the face . in the day of trial and encountring with dangers and vngodly oppositions , he shrinkes not but stands fast , and suffers himselfe rather to be ouerflowne , then to be carried downe the streame of the sinfull fashions and wicked waies of the world . he knowes full well , howsoeuer he goes now on his way weeping , yet he caries precious seed ; and therefore the time will come shortly , that he shall doubtlesse come againe with ioy , and bring his sheaues with him . crosses , disgraces and tribulations may beget in the formall hypocrite , fainting and defection : but in gods child they bring foorth patience , experience , hope and resolution . euer when he enters consultation with himselfe , whether god must be obaied and glorified , or man pleased and satisfied ; he is quickly resolued out of that in isai. 51.12 . i , euen i , am he , that comfort you . who art thou , that thou shouldest feare a mortall man , and the sonne of man , which shall bee made as grasse ? and forgettest the lord thy maker , that hath spread out the heauens , and laid the foundations of the earth ? he considers the heauie iudgement determined , and reserued for all fearefull men , al spirituall cowards , and saint-hearted in the christian warfare ; who more feare men then god , and for their fauour and countenance , part with the protection of the almightie , and the comforts of a good conscience : they shall be punished with vnbeleeuers , with the abominable , with murtherers , and whoremongers , with idolaters , and hers , in the lake which burneth with fire and brimstone , which is the second death : reuel . 21.8 . you may now cleerely conceiue the point i haue in hand ; how the word of god , is not rooted in the conscience of the formall hypocrite . the ordinarie intelligencers to his conscience are examples , custome , opinion , worldly wisdome , common preiudice against a strict course of sanctification ; precedencie and practise of greater men , for true goodnesse , many times ouerprized , and misualued by the worlds flattering censure ; the common naturall notions of right and wrong . but if vpon some extraordinarie good motion , by guidance of diuine rules , he sometimes crosse the current of the times , enter a profession of sinceritie , and some correspondence with gods children , it is but for a spirt , an essay , like a morning cloud , and as the morning dew . for as soone as his feruour in religious affaires , and furtherance of good things doth once by the fury of hell , crueltie of prophane men , malice of the world , enkindle and stirre vp against him , i say not onely a fierie triall , but euen some smarting heate of lesser persecution , some railing and slanderous tongue , which schorches like coales of iuniper , a disconccit and dereliction in his friends and old acquaintance , disgrace with the world , discountenance of greatnesse , vnlikelihood of rising and preferment ; if it once raise against him stormes of iealousies , enuies and molestations ; why , then he is gone , he slinks and starts aside like a broken bow . all his former good motions , purposes and endeauours melt as the winter ice ; and goe away like the morning dew . for the formall hypocrite euer when he seeles disturbance in his present securitie , interruption of his former contentments , hazard of his temporall felicitie , he begins strongly to suspect himselfe of too much forwardnesse , of vnseasonable and preposterous zeale , of distemper , and indiscretion in matters of religion ; and therfore giues backe , and falles away into his former plodding course of formalitie ; and that perhaps without any check of conscience : but if any scruples , and reluctation arise in his heart , out of his worldly wisdome , he interprets this yeelding to the times to be but an ordinarie and pardonable infirmitie ; and therfore notwithstanding slatters and deceiues himselfe with hope of heauen , which is a strong barre to keepe him out of the state of grace , and vnacquainted with the glorious comforts of sound and sauing sinceritie . but the sacred light of gods holy truth , is habituated and incorporated into the conscience of gods child , and is the onely and constant rule and square , by which , with all humilitie , vprightnesse of heart , a free , entire submission and obedience vnto it , he frames al his thoughts , affections and actions . and in this light , he walkes with a settled constancie and grounded resolution , thorow pouertie and oppression , contumelies and contempt , slanders and indignities , good report or ill report . for he hath his eie still fastned vpon eternitie , he hath the crowne of glory alreadie in sight , the inestimable pretiousnesse and euerlasting beautie whereof , rauisheth and possesseth his truly free and great heart with such a longing and feruencie , that hee is at a point with all that is vnder the sunne ; that he doth not only contemne , patiently endure , and vanquish al asperities and difficulties ; but euen with reioycing entertaine and embrace ( if the tyranny of the times so require ) the vtmost , that malice and crueltie can inflict vpon him . there is no other consideration or creature , either in heauen or earth , can separate him from the loue of god in christ iesus , or from his glorious seruice in al good conscience . and as the word of god is planted and rooted in the conscience of gods child , for his direction and constancie in the waies of godlinesse : so is it also there fastned for his forbearance of sinnes ; by these three properties , which are not to be found in the formall hypocrite : remorse for sinnes past , by which he is saued from relapses and backslidings . a present sensiblenesse of al manner of sinnes , whereby his present integritie and vnblameablenes , is happily preserued . an habituall tendernesse , by which he is armed and senced against the corruptions of the time , vnconscionable courses , and commission of sinnes to come . in remorse for sins past , i comprise a more ful knowledge , an vniuersall reuelation of his sinnes , by the light of gods word , and power of his spirit : and that both in extension and intension , both in number and grieuousnesse : a sense and feeling of them in their true waight , as they are able to sinke him downe into the bottom of hell . much sorrow and anguish , for the staine and guiltinesse they haue left behind them , and for that they prouoke to iust wrath , so louing and gratious a god. and lastly , a loathing of them , so that hee neuer casts his eies backe vpon them , but with an addition , of a new and particular detestation . he neuer enters meditation of the soule & hainous passages of his former life , but with shame and horror . euery solemne reuiew of his time of darknes and vnregeneration , makes the wound of his remorse to bleed afresh . by sensiblenes i vnderstand a quicke and present apprehension and feeling of euery sin , whether it bee publicke or priuate , open or secret , in our selues or others , as well in our thoughts and affections , as in our words and actions , in our generall or particular calling , more grosse and infamous , or slips and stumblings , scandals , and appearances of euill . habituall tendernes is a gracious temper & disposition of the conscience , wherby it is apt to be gauled & smart , at the first enteruiew with the iniquities of the time ; and at euery occurrence of corruptions and all vnconscionable attempts . these properties of tendernesse , aptnesse to smart , easines to bleed at the apprehension and approch of sinne , are peculiar to a conscience illightened , sanctified , and purged by the blood of christ ; neuer incident to the best naturall conscience , or furnished with the choysest notions and perfections of ciuill honesty and formalitie : for these are neuer so straite laced , but can let downe at the least without distaste or checke , common sinnes , lesser euils , the gainefull and honourable errors and obliquities of the time . hence it is that all prophane and vnregenerate men , wanting the curbe of a sober and sanctified conscience , haue euer infinite aduantage , for getting the start and precedencie , in compassing the comforts , glory , and preferments of the world . for they , when the atchieuement of any honour , happinesse or high place is on foot , aduise presently with th● ordinarie informers , and counsellers of their conscience , custome , example , multitude , worldly wisedome , the sway of the times and such like : but with the word of god and godly christians , onely so farre as they doe not crosse their ends , and contradict those plots and contriuances which they haue laid for their aduancement vnto high roomes . and thus they may passe with reasonable quietnes , without grudging or grieuing of a conscience so guided , thorow a a thousand corruptions and indirections , basenesse , flatteries , sinfull engagements , vnwarrantable courses . any of which , if it should meete with a conscience once soundly frighted with horrour of former sinnes , softned and sanctified by the blood of the lambe , would not onely rubbe off the skin and gaule it , but make it bleed to death . but worldly men are at a point , they must and will enioy the world ; for here they haue their portion and heauen . they esteeme it their greatest happines to bee admired and adored aboue others ; and therefore venture vpon whatsoeuer vnlawfull and indirect procurements , which may bring them to high places : rather then they will be defeated and disappointed in the pursuit of worldly happinesse , they will thorow , whether it be thicke or thinne , right or wrong , force or fraud , staine of reputation , or wound of conscience ; simonie or flatterie , friend or foe all is one : though in the meane time they strike their owne poore soules thorow with many sorrowes ; though when they are most glorious in their owne conceit , & in the ●ie of the world ; in the iust censure of god , angels , and sound christians they be most vile & contemptible : and indeed in this seeming sun-shine of worldly prosperitie , they treasure vp vnto themselues strange feares and astonishments , snares , fire and brimstone , and stormie tempests against their latter end . it is otherwise with gods child in such affaires : he still takes counsell and direction at the oracle of god ; with cornelius resolution , to heare or forbeare whatsoeuer is there commanded or forbidden ; and so followes the comforts of this world onely so farre as it will giue him leaue , warrant and assistance . but if he be to enter any corrupt course , or to passe thorow any vniustifiable meanes , for the attainement of his purpose and preferment ; there presently comes into his mind such considerations as these : hee conceiues with himselfe , that the passage into any place of office , or honour by corruption , is euer attended with the curse of god ; and so no true comfort to be expected in the enioyment and execution : that the restlesse humor , and proud spirit of ambition euer haunts and possesses men of least worth , and worst conscience : that he which truely feares god neuer desires height of place for the glory or gaine ; but onely with a sobor indifferencie , thither enclines and caries his affections and hopes , and that with trembling at the waightinesse of the charge , where it pleaseth diuine prouidence by honest and lawfull meanes to plant or transplant him , for the imployment of his talent ; and where hee may most glorifie god , benefit the church , and keepe a good conscience . he thinkes vpon the vanitie and miserie of all things we enioy in this world ; of that strict and great account hee must very shortly make vnto the lord , and iudge of all the world ; of the length of that eternity , thorow all which is vnauoidably to be endured an euerlasting estate , either in the ioyes of heauen , or paines of hell . out of such thoughts as these springs his truely noble & christian resolution ; that he had rather want preferment while the world stands , and end his daies in a retired and innocent obscuritie , then by casting himselfe into the common fashions and corruptions of the world , forfeit the fruit and comfort of his former integrity , wound his conscience , and serue the time : that he is farre more willing to endure any affliction or disgrace with gods children , then to enioy the pleasures of sin , and glory of the world for a season . i now come in the third place , to tell you that the word of god is not rooted in the thoughts of the formall hypocrite ; which is the hearer resembled vnto the stonie ground ; and thence riseth a very notable and most speciall difference betwixt him and the child of god , truely possest of the glorious state of grace . and i beseech you marke mee in this point . for the thoughts of a man doe farre more cleerely , and impartially distinguish the power of sanctification from the state of formality , then words , actions , and all outwardnesse of cariage . for in these many times is much cunning and enforcement , artificiall and fained behauiours ; counterfeit and formall conueiances , disguisements , and hypocrisies . they are liable to the lawes of men , open and obuious to the eye and iudgement of all ; and therefore feare of punishment , reproch , and base reputation , shame , & speech of the world , hope of reward and rising ; desire of maintaining a good opinion for honesty and religion ; of holding some gainfull coherence with gods children ; are of great power to restraine them , and to keepe them within good compasse and moderation . so that a mans words and actions , may be faire , ingenuous , and honourable ; whose thoughts are base , prophane and abominable . but thoughts are the free , immedi●●● and inuisible productions of the heart , neuer taken within the walke of humane iustice , by their naturall secrecie exempted from mans most priuie search , and all executions of state. their aberrations are onely censurable by the searcher of all hearts ; no eye pries into these secrets ; but that which is ten thousand times brighter then the sunne : and therefore millions of thoughts , many thousand formes of imagination spring continually out of the harts of men , which without feare or maske , without restraint or reseruation doe vndissemblingly resemble and represent the true state and disposition of the heart : so that from them we may be euer sure to take infallible notice , whether the heart as yet onely worke naturally , in framing them , in it owne sinfull mould , and feeding them with consent and delight ; or else be taught and guided by a supernaturall power , to compose them according to the light of gods word , and holy motions of his sanctifying spirit . let vs then consider what deepe roote the word of god doth take , and what speciall soueraignty it doth exercise in the thoughts of a sanctified man ; whereby hee is cleerely differenced from all states of vnregeneration ; euen that of formall hypocrisie , which i place in a degree aboue ciuill honesty , and in the highest perfection attainable by an vnregenerate man. we will then for our present purpose conceiue these differences betwixt the child of god , and the formall hypocrite in this point of thoughts . first , in respect of their nature , forms , & maner of working . streames doe resemble and expresse the nature and propertie of those fountaines whence they spring : so ordinarily , thoughts and imaginations follow the temper and constitution of the heart , wherein they are moulded . i say , ordinarily ; for as wee doe not passe our iudgements of the depth of a riuer , or quality of the water , when by suddennesse of inundation , or incursion of neighbor brooks , it is growne into a torrent , and becomne muddie for a while : so neither are we to censure , or take measure of our thoughts by some vncouth motions , and extraordinarie stirrings , we somtimes feele in them , but according to the ordinarie current , and generall sway , they commonly hold and exercise in our hearts . for sometimes , euen the vnregenerate may haue good purposes and inclinations towards sinceritie , earnest longings for the happinesse of the saints , and the heauenlinesse of their latter end ; some flashes of comfort and perswasion , though from false grounds , that the spirituall state of their soule is safe and sound : but such thoughts as these in such men , spend their life in their birth ; as they rise , so they glide and passe away without all fruit , true comfort , or profit to their owne soules . on the otherside , the calmnesse and serenitie of sanctified thoughts in a good christian , may sometimes be fouly disquieted and interrupted , either by some sudden eruption of the relikes of our owne sinfull nature , by violent inuasion of some enticing obiect from abroad , or by the malicious , and immediate iniections of satan . but because such thoughts as these oppose against the general and settled purpose of gods child ; hee well knowes , out of his spirituall wisdom and holy experience , how to repell and bridle them , how to repent of them , and pray against them , how to bee humbled , and bettered by them , in setting a stronger guard , and more narrow watch ouer his heart for afterward , left he be vnawares surprized the second time . sith therefore the heart of a notorious sinner is hardnesse it selfe ; for besides naturall obduration , it is yet further , and more fearefully hardned by a desperate extinguishment of those lesser sparkes of a generall inclination to ciuil● honesty , by a long custome in a dissolute course , by the contagious company of leaud and gracelesse companions , by the curse of god vpon his wilfull continuance in sinne ; therefore i say , his thoughts are all continually , and resoluedly sinne , and that in a high and horrible degree : wickednesse hath so enwoouen it selfe into his heart , that within he is very corruption . and whereas amongst all other comforts of life , sleepe doth most sweetly feed and refresh nature ; yet the humour of sinning is farre more naturall vnto him , and more dominant in his affections , then desire of sleep . for he cannot sleepe , except hee hath done euill ; and his sleepe departeth , except hee cause some to fall . he imagineth mischiefe vpon his bed : psal. 36.4 . when he is encompassed with the feares and darknes of the night , an image and representation of his graue , and of the horror of that great day ; when his mind is retired from worldly affaires , the noise and tumult of men ; when it is most actiue , powerfull , and fitted for diuine contemplation ; euen then are his thoughts as blacke as hell , and deepest in the works of darkenesse ; then is he plotting and contriuing mischiefe : how to compasse his pleasures , and accomplish the lusts of his heart , where to crowne himselfe with fresh rose-buds ; by what meanes to set forward the trade of drunkennesse , and to enlarge the number of satans reuellers , that with more contentment and companie he may leaue some tokens of his pleasures and swaggering in euery place : how to supplant his brother , oppresse his neighbour , grieue and disgrace gods seruants ; indeed how to become an absolut● villaine vpon earth , and the foulest fiend in hell . you see what are the thoughts of the notorious sinners obdurate heart , which is as full of hardnesse , as the moone of light ; and therefore inforced , as it were , to emptie and discharge it selfe of some stonines , by transfusing an iron sinew into the necke , and a brasen brow into the face . neither iudgement nor mercie will bend and encline him to grace : no admonition or ministery of the word , wil make him blush at his open and profest impietie : so that his heart doth not onely greedily entertaine , what leaudnesse doth ordinarilie spring from corruption of nature , and is suggested by others ; but being past all sense , both of shame and sinne , becomes one of the diuels new inuentours , and sets the thoughts busily on work for the deuice of strange villanies and mischiefs , and for addition of new formes , fashions , and circumstances of sinning . no better are the thoughts of the grosse hypocrite , another kind of sinner , but fully as soule and abominable . for if we could look into his heart , though his outward life be ordered smoothly and ciuilly ; yet we should see within a bloody slaughter-house of malice , crueltie and reuenge , an hateful stewes of impure imaginations and adulteries of the heart , a forge of much mischiefe , of furious and fierie rage against the power of grace , an insatiable gulfe of greedie desires for wealth and riches , for vndeserued respect and reuerence in the world ; indeed a cage of all vncleane and rauenous birds . here is only the differēce ; the notorious sinner dares act and execute the abominations of his hart in the sight of the sun : but the grosse hypocrite would gladly sinne vnseene , and go to hell with as little noise and notice of the world as may be ; and therefore he drawes a curtaine of cosenage and hypocrisie betwixt the sight of the world and foulenesse of his sinne . in the hearts of ahab and iezebel was nothing but blood and murder , couetousnesse , oppression , and mercilesse enclosure ; onely vpon the vgly visages of these soule fiends , they put a vizard of a fast , formall witnesses , and legall proceeding . the ordinarie thoughts then of the grosse hypocrite are the same , as vile and hellish , as those of the notorious sinner . nay he doubles his iniquitie , and addes waight ●o the vengeance preparing for him ; in that he straines the vtmost veine of his wit , and founds the depth of his damned policie , to clothe them with faire pretences , and colourable shifts , as they passe and present themselues vnto the world in words and actions , and in that he labours to seeme a saint , while he is in truth an incarnat diuell . but the thoughts of the formall hypocrite ; for with him i am specially to deale , ( i haue onely added in this point , the notorious sinner , and grosse hypocrite , for further distinction and illustration ) i say his thoughts , as they come certainly short of true sanctification , so they are farre better then these now mentioned . for we suppose his heart to be seasoned with goodnesse of nature and ciuill honesty , to haue tasted of the generall graces of gods spirit , and in some sort of the powers of the world to come ; and therefore his thoughts are more faire , ingenuous , sober and moderate , then those soule and hateful ones of the notorious sinner , and grosse hypocrite . his heart will rise , and be affrighted with suggestions of infamous consequence and markeable horror ; as those of atheisme , crueltie , drunkennesse , adulterie , her●sie and such like : but notwithstanding , because it is not softned and sanctified by speciall grace , without much scruple or conscience , it will let the imaginations loose to much idlenesse and vanitie , to many fruitlesse conceits , impertinencies and prophane wandrings ; but especially into the endlesse maze of worldly cares & earthlymindednes . for he doth in some sort in his practise approue and iustifie that wicked and pestilent prouerb : thoughts are free . they are free indeed , in respect of obnoxiousnes to humane iustice , in respect of discouerie and danger from any creature ; but the eie and vengeance of heauen takes first and speciall notice of them , and holds them punishable , as the principals , and chiefe plotters of al transgressions . words and actions are as it were sinnes at second hand , the very first life and freshest vigour of all ill is immediately receiued , and inspired into the thoughts . hence it is , that peter aduiseth simon magus , to pray god , if it were possible , that the thought of his heart might be forgiuen him : as though there lay the greatest guilt , and deepest staine before god. by the way before i passe to the thoughts of gods child , obserue one speciall marke of difference in this point , betwixt the true christian , and formall hypocrite . the formall hypocrite doth euer harbour and maintaine in himselfe ▪ one sweet pleasing bosome sinne or other , as voluptuousnes , worldlinesse , a greedy pursuit of temporall felicitie , an excessiue desire of greatnesse , and note in the world , an opposition to sinceritie , a delight in good fellowship , or some such like carnall contentment or secret sinne : on which his mind most runs ; whereupon the best and the flower , the feruency and dearenes of his thoughts are spent . gods word , honor , and seruice , checkes of conscience , motions of the spirit , ministrie of the word , admonition of friends , saluation of soule , by an vnreasonable and inconsequent discourse of his sensuall reason , are all made subordinate and seruiceable to this idoll : to which with much delight he daily sacrificeth the noblest and immediate workes and issues of his soule . as for the state of his conscience , spirituall affaires , care of heauen , that one necessarie thing ; these things take vp his thoughts but at reuersion , by starts , by accident ; and when they come into the heart , their entertainement is very cold and strange , their abode short ; and while they stay , they are apprehended and enioyed with much wearinesse and weaknesse . i conceiue this to be the reason : hee hath a full taste and present feeling of the pleasures of his sweet sinne ; hee hath sensible and certaine possession of worldly contentments , but no reall and sound assurance by sauing faith , and his forsaking all sinne , of the ioyes and comforts aboue ; and therefore doth greedily follow and feed vpon the present , with consent of his erring iudgement , delight of heart , the best of his affections , and most of his thoughts . and as for hereafter , sith he is conscious to himselfe , of an honest ciuill life , of a sober formall cariage in the affaires of religion , and that he is not infamous with any notoriousnesse in the world , but as good as the best , a few precise fellowes of purer straine onely excepted , whose pretence and profession of extraordinary sanctity , is nothing ( in his conceit ) but humour and hypocrisie ; he therefore , i say , for hereafter , referres himselfe at all aduentures vnto the mercy of god , and to the lot and condition of many thousands which are in the same case and state with himselfe . but it is otherwise with gods child : for by the power of sanctifying grace , as hee hath also mortified all other : so specially he hath broke the very heart of the sweete sinne of his vnregeneration . and as in a besieged citie , where the greatest and most dangerous breach is made , there the inhabitants concurre with chiefest care , and highest resolution , to fortifie and make resistance : euen so sith he knowes and feeles , that before his calling his delightfull and darling sinne most fearefully wasted his soule , and wounded his conscience , hee makes sure to imploy his thoughts with speciall edge and indignation , to countermine , preuent , resist , abominate and abandon all thought of that sinne : and now by the grace of god , sit● the heart , the fountaine , is purged and sanctified , the streame and heate of their intention and delight is caried another way . for he hath found that rich and inestimable treasure in the gospell ; and therfore he sels all that he hath ; he parts with euery pleasure ; he casts out of his conceit whatsoeuer hath beene formerly deare and pretious vnto him , and lets all his thoughts , with loose raines , greatest ioyfulnesse and oftenest meditation run after it , and sweetly refresh themselues with the glory and comfort of it . if a man vpon the way should find some pretious orient pearle , hardly could he keepe his eyes from gazing vpon it ; his excesse of ioy would eas●ly command and confine the sight to so rare and hopefull an object , vntill hee meet with some skilfull lapidarie , or come where hee might thorowly bee acquainted with the worth , and fully enioy the wealth of it . euen so , after a man by the illightened eye of his soule , and the hand of sauing faith , once seaze and lay sure hold vpon the pearle of great price , the graces of gods spirit and eternall life , the heart is presently so filled with loue and admiration , that for euer after it spends the most , the dearest , and the noblest thoughts vpon it : and they once set on foot , are so cheered and rauished with the heauenly beautie thereof , that they follow with continuall increase of feruencie and longing , vntill they come vnto the cleere vision and full possession of it , at the right hand of god , in the endlesse ioyes of the world aboue . the thoughts then of a true christian are of a farre more heauenly temper , diuine nature , and higher straine , then the largest heart of the best vnregenerate man , can or doth possiblie comprehend . the formall hypocrit may haue his mind worthily busied in points of deepest learning , in the mysteries of state , & affaires of kingdomes , in the best and highest considerations which nature , art , moralitie , or policy can afford , nay , he may sometimes entertaine into his thoughts with ioy , the promises of grace , the happinesse of the saints , the ioyes of heauen and the like ; though these haue neuer any root or long residence in him . but that the word of grace should so emplant it selfe into the inner man , that the thoughts should neuer be so well or welcome to the heart , as when they are wading in the great mysterie of godlines , and with an holy wisedome plotting for the inlargement of christs glorious kingdome in himselfe and others : that it should make all other discourses of the mind subordinate and contributarie to such heauenly meditations ; and to this end set bounds and limits to the millions of imaginations that daily arise , and erect an holy regiment amongst them ; i say , this is the speciall prerogatiue of a sanctified man. for he alone , because of his truth , sincerity and vprightnesse in the inner parts , makes conscience of idle , vaine , and wandring thoughts , ( of which the formall hypocrite , either takes no notice at all , or not much to heart . ) hee is as much cast downe , vext and grieued with their disorder and exorbitancie , as with the errors and infirmities of his words and actions ; and therefore establisheth as it were a gratious gouernment amongst them , to keepe out confusion , idlenes , and rebellion . he confines them to a reuerent and feeling meditation vpon gods word and workes , to a care of conscionable managing the affaires of his calling ; onely sometimes , but sparingly with many cautions , exceptions , and seasonablenes , letting them out to honest recreations . whatsoeuer thought is wandring without this compasse or within it vnsincere , is sinful : so that if he take any stragling , without these limits , any enticers to vanities and impertinencies , any obtruders and disturbers of so happie inward peace ; he presently apprehends them , by the watchfull eye of his spirituall wisedome ; examines them by the law of god , arraignes them in the consistorie of an illightened conscience , and so cuts them off in time by the power of grace , and sword of the spirit ; that is , by opposing against them at the first rising in the heart , by present repentance , prayer , and after-watchfulnesse ; he blessedly rids himselfe of the miseries , and distraction of prophane and troublesome thoughts . that this is no idea , i now propose vnto you ▪ howsoeuer it so be to euery vnregenerate man , and so when hee heares it he conceiues of it ; for little knowes hee what adoe euery child of god hath with his thoughts ; i say that this is no idea , or idle abstraction , appeares pregnantly and plentifully in dauids practise ; who for all the strong enticements , ordinarilie incident to the pleasures of a court , and naturall libertie of princes , although the cares and waight of a kingdome lay vpon him , and that his royall innocencie was still haunted and assailed with such indignities and vexations , which might almost haue swayed the blessed and quiet thoughts of a glorious angell to distraction and discontentment ; yet for all this the law of god did still principally take vp his heart , and that day and night . gods word and workes , his statutes and iudgements , were meate and drinke vnto his mind , and his meditation continually , as is more then plaine in many places of the 119. psalm . oh , saith he in the 13. portion , how loue i thy law ! it is my meditation continually . so vnexpresseable here was his pang of holy loue vnto gods law , that hee prefixeth a particle of zeale , and extraordinarie passion ; oh , saith hee : and where the heart hath once truely and sixedly set it loue , there all the thoughts feast themselues with dearest apprehensions , and with greatest impatiencie of all other imployment . this is the verie case then of all gods seruants , they meditate on the word of god most contentedly and continually , because they loue it farre before and aboue all earthly things ; and so dearely doe they loue it ; because in it with speciall security are conueied vnto them all the rich treasures of mercy , remission of sinnes , spirituall comfort , and eternall life , and particularly sealed vnto them by 〈◊〉 spirit of the same word . salomon confirmes this worthie 〈◊〉 of his father , by his testimony , prou. 12.5 . the thoughts of the iust are right , iudgement , or iustice ; for so the word signifies in the originall ; but the suttle deuices of the wicked are deceit . the thoughts of all vnregenerate men are commonly , either rooting in the earth , or drowned in pleasures , or running after preferment , or ranging vp and downe idly and prophanely , or fruitleslie melancholike ; or if sometimes they glance , or settle themselues vpon good things , they are still as a menstruous clout , and abomination to the lord : because their consciences are not renewed , their hearts purged , their persons sanctified and accepted . but the thoughts of euery child of god are ordinarily working , for the maintenance and furthering of gods glory and good causes , for procuring true good to their brethren , especially in spirituall things , for increasing grace in themselues , and their store of comfort against the day of triall . and if so be ( which sometimes befals the best ) they be crost by sinful motions in themselues , or suggestions of satan , yet by their surprizing , and suppressing them at the very first rising and assault , and by present repentance , they are vndoubtedly euer pardoned vnto them in christ iesus . giue me leaue , i pray you , to illustrate this varietie and difference of thoughts , which i haue now largely laid downe vnto you ; in our selues , for the neerer pressing of our consciences , and that in the matter of elections . let vs imagine a notorious sinner to haue a voice and hand in such businesse . his very first thoughts would bee to haue no thought at all of oath or statute , of conscience or honestie , of honour of his colledge , or good of the church : but would resolue out of the prophane principles of his vast conscience , and by the benefit of a large acception of charitie , to bee indifferent for all commers . only in his cho●ce , h●e would haue an eie to the maine , that the state of good-fellowship should take no disparagement or diminution ; and therefore he would most carefully cast about with himselfe by all meanes , to defeate and preuent the purposes , and to stoppe the passage especially of all puritanes . you must know by the way , that these are a very dangerous kind of men , able to blow vp whole houses , by their too fierie zeale against idlenesse , drunkennesse , other shamefull corruptions , close and politike cariages of many rotten and vnconscionable causes and the like . for by * puritanes in this place , i only vnderstand them , ( for euen such are so branded ) who make conscience of studie , and religious education of schollers , who are readie euer , and resolute to vphold goodnesse in a house , though they be crusht , disgraced and disoffic'd ; who out of a gracious and ingenuous freedom of spirit , wil be their owne men in elections , and other collegiate seruices ; and not suffer their consciences to be led hood-winkt to serue other mens humours and priuate ends ; who chuse rather in a neglected state , sweetly to enioy the continuall feast and perpetuall paradise of a sincere heart , true and inward comfort , the societie of gods seruants , then for many times full dearely bought fauours and offices , to enthrall and violence both their iudgements and affections , to liue reseruedly , vnder a maske , and at a haires breadth for all occasions and obseruances , so wearing out a little miserable time in a glorious and countenanced slauery : in a word , who of the two would rather saue their soules , then prosper in the world . now such fellowes as these , thinks he with himselfe , which seeme , as it were , by an hypocriticall monopoly , to haue engrost all sinceritie , honestie and good conscience , must be kept out ; or if by some dysaster , they creep in amōgst vs , be curbd and kept vnder , else shal not we sway and domineere . hereupon all the labour of his wit , and toile of his thoughts would bee , to plant a thorne , where a vine should grow , and to burden these sacred and honourable mansions , designed onely for gracious and golden wits , with leaden drones , and swarmes of worthlesse and witlesse creatures . secondly , the thoughts of the grosse hypocrite in this waightie businesse of elections , would bee as vtterly void of all conscionable , and ingenuous considerations , as the notorious sinners . first , he would commune with his own couetous heart , ( for commonly worldlinesse is the master sinne in the grosse hypocrite , therefore i follow the thoughts rising thence ) he would within himselfe cast a greedy and rauenous eie vpon the condition of all the competitours for the place , and at length conclude , and be sure to seaze vpon that party , let his learning or honestie be what it would , where in all likelihood he might make the richest pray , and sucke out the greatest aduantage : either purchase a great friend , strengthen his faction , gratifie his fauourites , receiue a present bribe , or else , which is a secret , but a sinfull policie , by weighing circumstances , marking insinuations , and former cariages , expect the largest after gratification , close and indirect considerations , and the most liberal new-yeeres gifts , ( for in them certainely sometimes lurkes corruption . ) these things thus thought vpon , there followes now in him , an addition to the iniquitie of the notorious sinner . he is not content to be thus starke naught , but he must double his sin by seeming good ; it is not enough for him to be thus cursedly pestilent to the place where he liues , but hee must enlarge the mischiefe , by putting on a vizard of piety : he therfore in a second place would beate his braines , how he might varnish ouer this villany , with most probable and fairest pretences . the bribe must come in vpon other termes , with other circumstances , then the grossenesse of that vile sinne is wont to be conuaied ; hee thinkes how he may deale openly , and in the eie of the world with men , without all suspition , while the matter is carried vnderhand by suttle , mediate , and most exercisde agents in the goodly affaires of abominable corruption . lastly , he is much troubled in mind , how for all this he may continue a good opinion with good men , and giue satisfaction to those , whom he deceiues by his seeming : but by much practise he makes this reasonable easie ; for politicke hypocrisie hath so many faces , turnings and euasions , that it can too easily insinuate with , and satisfie vnsuspicious , innocent and charitable sinceritie . hee can tell them of some depths in the mysterie of gouernment , which euery precise vnderling cannot comprehend ; that some libertie and dispensation must be giuen to statute-discretion , against the bare letter , and strict meaning of the statute ; that wee liue not in platoes common-wealth , or mores eutopia , but in corrupt times , in the very confluence of all the sins of former ages ; and therfore it is vtterly impossible to keepe a mans selfe so passingly pure from all spice of contagion ; that something must needs be yeelded to the times , else there is no liuing , at least no prospering in the world . thus the grosse hypocrite is euer as thoughtfull for outward plaistering , as secret plotting . thirdly , let vs conceiue what would bee the inward discourse and workings of the heart in the formall hypocrite , about disposing his voice in elections . his thoughts in these cases perhaps , would not be extremely base , nor grosly wicked : it may be he would be able to cleare euen his conscience and inmost conceit ; much more to wash his hands from the hatefull and crying sinne of downe-right briberie . this horriblenes is onely for notorious sinners , and grosse hypocrites . nay , out of some sudden pang of highest resolution , that ingenuousnesse of nature , or morall honestie can produce , he might take heart to answer and withstand the suites and importunitie of greatnesse and great meanes : only with this reseruation , so that his present happines be not therby mainly hazarded , nor hope of his future preferment certainely cut off . for we must still hold this principle concerning the formall hypocrite ; if hee bee brought to a iumpe , hee will euer make euen gods holy word , conscience , religion , desires and intreaties of godly men , and all to yeeld and stoope to the worldly comforts hee presently enioies , but vpon as faire termes , and with as plausible conueiance as may be . it may be , he will be good in many things , and outwardly in all ; but say the prophets what they will , he must into the house of rimmon , god must be mercifull vnto him in one thing or other : he is short of the state of grace , and by consequent , hath no sound and reall assurance of heauen aboue ; and therefore he will haue some sweetnesse in the meane time , he wil inioy some shadow at least of one heauen or other vpon earth . so that if we suppose such an one , to take a view in his thoughts of al that stand for a place , he would resolue for goodnes and honesty , so far as the security & safety of his maine contentments would giue him leaue , so far as the light of reason , and glimmerings of generall graces were able to leade him : but because he is still too respectiue of his own particular , wants the eie of spiritual discretion , & suffers his conscience to be cooled , and countermanded by worldly wisedome ; he may i grant by constraint occasionally or by accident , consent and concur vpon the worthiest ; but ordinarily , for meere loue of religiousnesse , hee doth not make within his owne heart , a free , vnpassionate , impartiall , sincere and conscionable choice . for let him otherwise bee neuer so wise or honest , yet he is a meere stranger to the mysterie of godlines , vtterly vnapprehensiue of the singular and supernaturall operations of the life of grace ; and therefore cannot discerne betwixt resolute sincerity , and true turbulencie : whereupon it may often come to passe , that by a promiscuous confusion of these two most different spirits , he may so much as in him lies , repell farre the best , to the vnsatisfiable wrong of the partie , and the vnualuable losse of the house which should enioy him . there is one point further in deliberations of this nature , in which hee would iumpe with the notorious sinner : in aduising with himselfe for a fit man , if by the way his thoughts should be crossed , with a man of knowne , professed , and practised forwardnesse in religion ; hee would passe him ouer with contempt and indignation ; for thus would he thinke with himselfe : if such a fellow come in amongst vs , we shall haue all moulded anew after the strict modell of his irregular conscience ; wee should be troubled with new tricks and erections , for the encreasement of study and reformation of manners ; he would bee stil standing and striuing for an ideall and abstractiue purity in elections , and other affaires of the colledge , so that our former quietnesse and peace would be much dissweetned with his tartnesse , and too much precisenesse . thus would he bee as hote and heady against the power of grace , as the notorious sinner . for though there bee many different degrees of ilnesse , of vnregenerate men ; some are farre more sober , tolerable , and moderate then others , yet all commonly agree in this , that they are bitter and implacable opposites to the profession and practise of sound and sauing sinceritie . gods faithfull ones euer were , and euer will bee signes and wonders euen in israel : isa. 8.18 . monsters vnto the * great men of the world , as dauid was , psalm . 71.7 . a scorne , reproch , and derision to them that are round about them : psalm . 79.4 . they shall euer be accounted men of an odde fashion , and singular cariage from other men , wisd. 2.15 . precise , humorous , hypocriticall and the like . mistake me not ; i apologize not for any vnwarrantable opinion tending to separation ; it is onely sanctification , true and vndissembled holinesse , without which none shall euer see the face of god , or glory of heauen , which i stand for , and intend in all my discourse . but by the way let mee tell you this , in this generall and ioynt-conspiracie of all kinds of naturall men , against the spirituall state of true christians , and the soueraignty of gods sanctifying spirit in them ; the meere ciuill honest man , and formall hypocrite , as i take it , are transported with more fiercenesse and rage against them , then the grosse hypocrite , and notorious sinner . this i take to be the reason ; the grosse hypocrite hee sins against the light of his owne conscience , and with the certaine knowledge of his heart ; and therefore doth not much enuie and grudge the righteous man his excellencie aboue his neighbour , and saluation of his soule : the notorious sinner in his more sober mood , and cold blood will confesse himselfe to be out of the way , promise and protest amendment , or at least reserues in his heart a resolution to repent when he is old : but the meere ciuill honest man and the formall hypocrite thinke their owne state to bee as good as the best ; and whatsoeuer is more , and besides that which they find in themselues , to be but needlesse precisenes , and affected singularity ; and therefore are many times gauld and grieued , that the truely gratious and conscionable cariage of gods seruants , doth censure and condemne their outwardnes and formalitie in religion , and make it plainely appeare , that their case without sound conuersion and imbracement of sinceritie , is the very state of wretchednes and of death . but now fourthly and lastly , in elections the thoughts of gods child , in whose heart alone the word of god doth chiefly rule , and is deepely rooted , would bee these or the like . in the first place there comes into his mind a reuerent feare of that god , who hath mercifully aduanced him to his place , wherein hee expecteth conscience and faithfulnesse ; he considers that solemne and sacred oath which hee takes in the sight of him who seeth all hearts and cogitations ; for a resolute and vnswayed vprightnesse in the disposing of his voice ; that vpon the integritie or vnconscionablenesse in election , depends the miserie and confusion , or happinesse and flourishing of an house . hee further calleth to mind out of his experience , that commonly those fellowes who thrust into societies , offices , and high roomes , by shufling and violence , by faction and preposterous fauour ; by cunning , or corruption , become pernicious and dishonorable to the places where they liue ; they are still thornes in the sides , and pricks in the eyes of all that loue grace and goodnesse : they either turne idle , truly factious , or notoriously scandalous , by misspending the vnualuable pretiousnesse of their golden houres , in tauerns , ale-houses , or some other course of good-fellowship , to the inexpiable and eternall dishonour of those houses , of which they should bee ornaments : and when they haue done much hurt and mischiefe here , they are the onely men to bargaine for , buy , or compasse by indirect and sinister dealing , benefices , and spirituall promotions abroad : of which being possest , they either by vnconscionable and cruell negligence , and non-residence in their charge , betray the soules of their people to wildnesse and barbarisme , to ignorance , prophanenesse , or poperie ; or else by a prophane and vnhallowed handling of gods word , by daubing with vntempered morter , as the prophet speakes , so strengthen the hands of the wicked , that they cannot returne from their wicked waies and kill the heart of the righteous , and make them sad whom the lord hath not made sad , that the bruised reed is quite broken , and the smoaking flaxe vtterly put out . now thinkes the child of god with himselfe out of his spirituall wisedome , if such an one as these should bee chosen by my default and faintheartednesse ; i should in some sort and measure be iustly guiltie , and answerable before that high and euerlasting iudge , of the many miseries and mischiefes , which ordinarily ensue vpon so vnhappie a choice . hereupon after a mature and impartiall suruay of all circumstances considerable in the partie , the statute and whole businesse ; he singles out him with sinceritie and singlenesse of heart , whom in conscience he thinks most sufficient ; and there hee stickes with a truely christian and vnshaken resolution , pitcht by the verie power and strength of heauen : and come what come will , tempests , or faire weather ; preferment , or pouertie ; threatnings or flatterie ; policie , or persuasion ; priuate importunities , or frownings of greatnesse ; he is at a point , infinitely rather to keepe a good conscience , and saue his soule , then to enioy the present , and gaine the whole world . for hee well knowes that the day is at hand , euen that great and fearefull day , when the consciousnesse of one gratious action , performed with vprightnesse of heart , will breed more comfort , then the glory , riches , and soueraignty of the whole earth . to conclude this point : as vnregenerate and sanctified thoughts differ much in their workings euen about the same obiects : so there are some , which are gods childs peculiar , with which the state of vnregeneration is vtterly vnacquainted . they are such as these : first , thoughts full of scare and astonishment , all hell and horrour , which rise out of the heart , when it is first stricken with sense of gods wrath at the sight of his sinnes . these are scorched , in verie manie , euen with the flames of hell in their conuersion : they burne sometimes the verie marrow out of their bones , and turne the best moysture in them into the drought of summer . no a print or skarre of these wofull and wounded thoughts , appeare in the heart of the formall hypocrite . this hell vpon earth , is onely passed thorow by the heires of heauen , while the children of hell haue commonlie their heauen vpon earth . 2 secondly , thoughts b composed al of pure comfort , ioy , heauen , immortalitie , the sweet and louely issues of the spirit of adoption . these flow onely from the fountaine of grace , and spring vp in that soule alone , which hauing newly passed the strange agonies , and sore pangs of the new-birth , is presently bathed in the blood of christ , lulled in the bosome of gods dearest mercies , and secured with the seale , and secret impression of his eternall loue , and sacred spirit , not only from the rage of hell ; but also of an euerlasting and roiall inheritance aboue . o● the heart of the vnregenerate man is farre too narrow , base and earthy to comprehend the vnmixed pleasure● , the glorious sunshine of those blessed and ioyfull thoughts , which immediatelie follow vpon the stormes of feares and terrour , ordinarily incident to a sound conuersion . 3 thirdly , thoughts of spirituall rauishment , and vnutterable rapture , slashes of eternall light , raised sometimes in the hearts of the saints , and occasionally inspired by the spirit of all & endlesse comfort ; which with vnconceiueable amazement and admiration feed vpon , and fill themselues with the ioies of the second life , in such an vncouth extasie and excesse , as is farre aboue , and without the compasse and conc●it of all worldly comforts , the tongue of angels , or heart of man. in this point , i appeale to the conscience of the true christian , ( for i know full well , that all my discourse is a parable , and paradoxe to the prophane ) whether hee hath not sometimes , as it were , a sea of comfort rained vpon his heart , in a sweet shower from heauen , and such a sensible taste of the euerlasting pleasures , by the glorious presence of inward ioy and peace , as if he had the one foot in heauen alreadie , and with the one hand had laid hold vpon the crown of life : especially after a zealous heate , & feeling feruencie in praier , after an entire , gracious , and profitable sanctifictation of the sabbath , at the time of some great and extraordinarie humiliation entertaind , and exercised with fruit and sinceritie , when he hath freshly with deepest groanes and sighes , and new struglings of spirit , renewed his repentance vpon occasion of relapse into some old , or fall into some new sin , when the empoisoned arrowes of cruell and fierie tongues , pointed with malice , policy and prophanenesse come thickest vpon him ; and yet retyring into his owne innocent heart , he finds no cause of such mercilesse vexation , but defence of gods truth , and profession of holinesse . nay , sometimes vpon on the deaths-bed , to a soule conscious of an vpright and vnspotted life , the ioies of heauen present themselues before the time ; so longing a sympathy is there betwixt the life of grace and endles glory . such like ioyfull springings , and heauenly eleuations of hart as these which i haue now mentioned , are the true christians peculiar ; no stranger can meddle with them , no heart can conceiue them , but that which is the temple of gods pure and blessed spirit . thus farre of the difference of their thoughts , in respect of their nature and manner of working : now in a second place , gods child is notably differenced from the formall hypocrite by the seasonablenesse of his thoughts , and their holy seruing the time . in a body of best and exactest constitution , the senses are quicke and nimble , and sharpliest discerne , with greatest life and vigour apprehend their obiects , and are most sensibly affected , or displeased with their conuenience , or antipathy : euen so in a hart of a true spiritual temper , seasoned and softned with the dew of grace ; the thoughts are actiue , readie , and addrest with zeale & contentment , to encline and apply themselues to the condition of the times , and varietie of occasions offered for some holy vse , to the bettering of the soule , and the enlarging of gods glory . in the time of fasts & sackcloth ; if gods iudgements be threatned out of the pulpit , or executed from heauen ; when the church weares her mourning weed , sincerity droupes , and the godly hang down their heades ; in such blacke and dismall daies , they are impatient of all temporall comfort , they willingly put on sadnesse , to entertaine penitencie , humiliation and sorrow : but they are clothed with ioy and lightsomnesse , when mercie and saluation are wisely , and seasonably proclaimed out of the booke of life ; when religion spreads and prospers , and diuine truth hath free passage , when whole states haue escaped the bloodie papists gunpowder , and the roiall breasts of kings their empoisoned kniues , and in such like ioyful and happy times . thus the thoughts , and inmost affections of gods child haue their changes , their seueral seasons and successions , as it pleaseth the lord to offer , or execute mercie or iudgement out of his word , or in the world abroad . but the thoughts of the formall hypocrite , though they suffer indeed many alterations , and distractions about earthly obiects ; they ebbe and flow with discontent or comfort , as his outward state is fauoured or frowned vpon by the world : yet spirituall occurrents , obseruable with deuotion and reuerence for the good of the soule , haue no great power to worke vpon them ; sacred times , or daies of affliction , are not wont to make any such impression , or to breed extraordinary stirrings , and motions in them . let iudgements blast , or mercies blesse a kingdome ; let gods word find smooth and euen way , or rubs and opposition ; let prophanenesse be countenanced , or sinceritie cherished , he takes no thought : so he may sleepe in a whole skinne , and keepe entire his worldly comforts ; his thoughts continue heauie , dull and formall . hee may conforme and consort with the times in his outward gestures , words and actions ; but ordinarily his thoughts admit no change , saue onely , so farre as his priuate temporall felicitie is endangered by publicke iudgements , or enlarged by showers of mercies and blessings from heauen . i cannot enlarge this point at this time : only i will giue one instance in their difference of thoughts vpon the sabbath day . the sabbath day is , as it were , the faire day of the soule , wherein it should not onely repaire and furnish it selfe with new spiritual strēgth , with greater store of knowledge , grace and comfort : but also feast with it heauenly friends , the blessed saints and angels , vpon those glorious ioies and happie rest , which neuer shall haue end . euery child of god therefore , which hath alreadie a reall interest in that eternall rest , makes not only conscience of doing his owne waies , seeking his owne will , speaking a vaine word on that day : but also in some good measure makes it the very delight of his heart , the loue and comfort of his inward thoughts , so that he may consecrate it as glorious to the lord. he doth not onely giue quiet and cessation to his body from worldly businesse ▪ and works of his calling ; but also empties his head , and disburdens his thoughts of al earthly cares , that so they may wholly and entirely intend the holy motions of gods spirit , and spend themselues in godly and extraordinarie meditations , fitting the feast day of the soule , and the lords holy day . this is the desire , longing and endeuour of his heart , thus to sanctifie the sabbath ; and if at any time he be turned awrie from this vprightnesse by companie , or his owne corruptions , he is after much grieued and vext with it , repents and praies for more zeale , conscience and care for the time to come . but the formall hypocrite , howsoeuer he may on that day forbeare and abstaine from his ordinarie sinnes , labours , sports and idlenes ; howsoeuer he may outwardly exercise and execute all duties and seruices of religion ; though indeed more of custome and for fashion , then with heartie and true deuotion : nay , he may haue other thoughts on that day , but onely so farre , as the bare solemnitie of the time and the greater presence can alter them : yet i dare boldly say it , no formall hypocrite , no kind of vnregenerate man can possibly make the sabbath his delight , as is required , isai. 58.13 . and which is presupposed to make vs capable of the blessings following in the same place : then shalt thou delite in the lord , and i will make thee to moun● vpon the high places of the earth , & feed thee with the heritage of iacob thy father : for the mouth of the lord hath spoken it . he cannot for his life sequester his thoughts at all , not euen on that day , from worldlinesse and earthly pleasures , to diuine and sacred meditations . doe what hee can , he cannot beate and keepe them off from worldly obiects ; they will not leaue their former hants , or be restrained from plotting , or pleasing themselues with weeke-day businesses . lord , it is strange that the soule of a man , so noblely furnished with powers of highest contemplation ; being so strongly and sensiblie possest with consciousnesse , and conceit of it owne immortality , and hauing the restlesse and vnsatisfied desires of it wide capacity , neuer fild but with the maiestie of god himselfe , and the glory of an immortall crowne , should be such a stranger to heauen , the place of it birth and euerlasting abode ; that vpon that day , whereon , as vpon the golden spot and pearle of the weeke , the lord hath stamped his owne sacred seale of institution , and solemne consecration for his owne particular seruice , and speciall honour ; yet , i say , vpon that day it cannot settle and continue it owne thoughts and motions vpon those vnmixed and blessed ioyes , and the way vnto them ; without which it shall bee euerlastingly miserable , and burne hereafter in that fierie lake , whose flames are fed with infinite riuers of brimstone , and the endlesse wrath of god , for euer and euer . now i pray you tell mee , when wee shall haue raigned hereafter many millions of yeeres in heauen , what thoughts will remaine of this little inch of time vpon earth ? when we haue passed thorow a peece of eternitie , where will appeare the minute of this miserable life ? and yet our thoughts and affections are so glued vnto the world , as though eternitie were vpon earth , and time only in heauen . you are men capable of worthiest and highest eleuations of spirit ; i beseech you , resume this meditation at your leisure ; methinks it should be able to breed thoughts of a far more noble and heauenly temper , then ordinarilie arise and are nourished in the hearts of men . but to follow my yurpose . certaine it is , not the best vn●egenerate men can endure an entire and exact sanctification of the sabbath ; it is not a iubilie to their hearts , and the ioy of their thoughts : for they cannot abide to haue their minds stay long in a feeling meditation vpon spirituall affaires , vpon the examination of their former life , the state of the other world , the sleights and tentations of satan , the day of death , the tribunall of heauen and such like . for though the best of them may haue a persuasion of their being in the state of grace , as i haue largely proued heretofore : yet sith it is wrongly and falsely grounded , it cannot abide the search and touchstone : hence it is , that of all things they loue not to bee alone . they may please themselues well enough in solitarinesse , vpon some priuate businesse ; for the more profound plotting and contriuing worldly matters ; for a more free , but filthie exercise of the adulteries of the heart , and contemplatiue fornication ; to feed vpon dull and fruitles melancholie ; to let their thoughts wildly range and runne riot into a world of imaginations , to diue into the mysteries of nature , or depths of state : but to be alone onely for this purpose , that the mind may more fully and immediately worke vpon the spirituall state of the soule , and impartially inquire into the conscience ; they cannot , they will not endure it ; and therefore commonly cast themselues into one knot of goodfellowship or other , that they may merrily passe away that time ; for an houre of which ( the time of grace being once expired ) they would giue ten thousand worlds , yet shall neuer bee able to purchase it againe . but gods children when they are alone haue inward comfort and heauenly matter enough to worke vpon : a pleasing contentment and satisfaction , arising from an humble and sober remembrance of a well spent life , doth infinitely more refresh them , then all the reuellings and pleasant deuices of merrie companions : nay , manie times in their seasonable solitarinesse , diuine graces are more operatiue , and stirring , and raise inflamed motions of delight and ioy . now in a third place , we are to consider that the child of god is yet further very much differenced from the formall hypocrite , by his skill and dexteritie in ruling ; by his holy wisedome , and godly iealousie in watching ouer his thoughts . the heart in which gods spirit is not resident , with speciall grace and sanctifying power ; howsoeuer the words may be watched ouer , and the outward actions reformed , lies commonly still naked and open without speciall guard or settled gouernment . for the best naturall man is too impatient of restraint and seuerity ouer the power of imagination and freedome of his thoughts ; they being naturally exempted and priuiledged from all humane and created soueraignty , and the vnc●ssantnesse of their workings and perpetuall presence in the mind would make the abridgement of their libertie more sensible and distastfull . it may be out of the natural grounds of ciuill honesty , & some generall apprehension of the power of the world to come ; he may be so farre solicitous about his thoughts , tha● if any start vp of more soule and monstrous shape , enticing him to some grosse and infamous sinne , which would disgrace him in the world , or breed extraordinarie horrour in his conscience : he presently sets against it , disclaimes , abandons and expels it . he may bee of experience and skill to conquer and suppresse thoughts of heauinesse , and melancholie ; although in this point he many times fearefully deceiues himselfe ; taking the holy motions of gods spirit enclining him to godly sorrow for his sinnes ; to be melancholicke thoughts tending towards too much strictnes and vnnecessarie discomfort : so grieuing the good spirit , and stopping against himselfe the verie first and necessarie passage to saluation . thus the formall hypocrite may haue sometimes and in part , a sleight misguided and generall care and ouersight of his thoughts : but because the depth of his deceitfull heart , and the many corruptions that are daily and hourely hatched in it , were neuer ript vp and reuealed vnto him by the power and light of sauing grace , he cannot hold that hand ouer his heart as he ought ; hee doth not keepe a solemne particular , and continual watch and ward ouer his thoughts , which is little enough to keepe a christian in sound comfort and inward peace ; he hath no heart with such anxiety , and care to looke vnto his heart ; he doth not so often and seriously thinke vpon his thoughts , holding it the last and least of a thousand cares . but euery child of god , certainly makes it his chiefest care , and one of his greatest christian toiles , to guard his heart , and guide his thoughts . hee followes in some good measure by his practise that holy counsell of salomon , prou. 4.23 . aboue all watch and ward keepe thine heart . the word in the originall is borrowed from the affaires of warre . let vs imagine a citie not onely begirt with a strait and dangerous siege of cruel and blood-thirstie enemies , but also within infested with lurking commotioners , and traitors to the state ; how much doe you thinke would it stand that citie vpon , with all vigilant policie , to stand vpon it guard for preuention of danger ? it is iust so with the heart ; not onely satan is euer waiting opportunitie , to throw in his fierie darts , and sensuall obiects from abroad , like false simons to insinuate themselues ; but also , it feeles , to it much vexation , many rebellious stirrings within it owne bowels . the tender conscience of a true christian is verie sensible of all this danger , and by his owne experimentall and practicall knowledge hee is acquainted with the many breaches , and desolations made in the soule , both by these open enemies , and secret rebels ; and therefore furnisheth himselfe daily , with much holy wisedome and watchfulnesse ; with experience and dexteritie in this great spiritual affaire of guarding and guiding his hart . we may take a view of this his sanctified and christian wisedome in gouerning his thoughts , in these foure points . in a timely discouerie and wise defeatment of satans stratagems and policies ; whether hee deale by suggestions raised from the occasions , and aduantages of his temper and naturall constitution ; of his temporall state , either happinesse , or contempt ; of his infancie , or growth ; weaknes , or strength in christianity ; of the condition of his calling , companie , place where hee liues , or the like : or whether he come addrest with his owne more fearefull immediat iniections ; which he sometimes presents in his owne likenesse : as when he casts into the christians mind distrusts , and doubts about the truth of heauen , and of diuine and heauenly truth , concerning the certaintie , and being of all that maiestie and glory aboue ; for such thoughts as these , are somtimes offered to the most sanctified soule ; bernard cals thē terribilia de side , horribilia de diuinitate . but marke here the cariage of gods child , hee doth not wrastle with these hel-bred thoughts , he sets not his naturall reason vpon them ; for thence perhaps would follow inclinations to atheisme , desperateness●● in sinning , and other fearefull consequents : but at the very first approch , abandons and abominates them to the very pit of hell whence they came ; he praies , repents , and is humbled by them , and thence clearely sees they are none of his ; and so in despite of such diuellish malice , walkes on comfortably in his way to heauen . if satan speed not in this blacke shape ; he at othertimes puts on the glorie of an angell : and perhaps may bring into his remembrance euen good things , but out of their due time , that he may hinder him of some greater good . as at the preaching of the word , he may cast into his mind vnseasonably godly meditations , that so he may distract and depriue him of the blessings of a profitable hearer : at the time of prayer , he may fil his head with holy instructions , that so hee may coole his seruencie , and bereaue him of the benefit of so blessed an exercise . with these , and a thousand moe such like vexations in his thoughts , the child of god is sore troubled and much exercised . secondly , another branch of spiritual wisdome in watching ouer his thoughts , is busied about those sinfull pleasures , which vpon the remembrance of his former old iniquities may reinfect the soule . for a man may commit the same sin , a thousand times , by renewing the pleasures of it in his thoughts . though the act be past , yet as often as the mind runnes ouer the passages and circumstances of the same sin , with the same delight , so often the soule is polluted with a new staine , and laden with more guiltinesse . whereas therfore the sensuall sweetnes of a mans beloued sinnes , hath before his calling , got such strong hold and hant in his affections , that it will be stil afterward with baites and allurements , soliciting euen the renewed heart , if not to the iteration of the grosse act , yet at least to enioy it in thought : it doth very much behooue the child of god , to be warie and watchful in this point . if he remit but a little of his heate of zeale against sinne , and seruencie of his first loue , or grow regardles of his thoughts , it will presently gather power and opportunitie for reentrie . here then is the toile and triall of christian wisdome and watchfulnesse ouer the thoughts . if when the soule pleasures of former sinnes be represented vnto the mind , hee hath either learned to smother them at their first stealing into the heart , by opposing against them , a consideration of the many wounds , and much waste they haue formerly made in his soule : or else by his growth & strength in grace , be able to looke backe vpon them without delight , to retaine them onely for renewing repentance , and to dismisse them with loathing and detestation . full sweet is the comfort , and great the happinesse of that christian , who hath his corruptions so farre mortified , and the remission of his sinnes so surely sealed vnto him ; that the thoughts of his former pleasing sinnes can neither tickle him with delight and new desire , nor affright him with * horrour . for the one , oh , saith blessed austin in his confessions , what shal i returne vnto my gracious god , that i can now looke my sinnes in the face , and not be afraid ? but here the wisest christian may be easily plunged ouer head and eares into one of satans most deceitfull depths , except he be very warie : for in the solitarie musings vpon his former sinnes , to this good end , that he may vtterly grow out of loue with them , and further loath them ; satan is euer readie ( for both his craft and malice are endlesse ) secretly to adde tinder to the fire of his affection , so to inflame him with fresh loue and liking of that sinne , which at that time he most labours , and hath euer greatest reason to abhorre . and the tide of affections being once on foot towards an old pleasing sinne ; it is a great measure of grace must stop the torrent of them . in watching therefore ouer the thoughts , the brightest eie of spirituall wisdome , hath need to intend this point to descrie this depth . thirdly , another speciall care the child of god hath in guarding the heart , is to banish and keepe out idlenesse , vanitie of mind , melancholie , worldly sorrow , inward fretting , euill desires , wandring lusts , wishes without deliberation and such like . he holds a waking , and iealous eie ouer those many baites and lures , which spring & sprout eftsoones from the fountaine and rootes of originall corruption ; which the state of mortalitie neuer suffers to be vtterly plucked vp , and dried away in this life : he knowes full well , if these young cockatrices be not crushed while they are in hatching ; that is , if wandring and wicked thoughts bee not stifled when they begin to stirre first in the mind , they wil first enuenome the vnderstanding , the vnderstanding the will , the will the affections , the affections once enraged , & hauing the raines like wild horses , will carrie a man headlong into a world of wickednesse . aboue all , hee makes sure euer to haue in readinesse and at hand , preseruatiues and counter-poisons against the baites of those three grand empoisoners , the lust of the flesh , the lust of the eies , and the pride of life . there are these maine obiects , about which especially , actuall concupiscence is sinfully exercised , riches , pleasures , honours : if he once let his thoughts claspe about any of these with immoderate desire and delight , he is gone . for so riches will bring foorth couetousnesse , and couetousnesse begets vsurie , oppression , enclosure , buying and selling offices and dignities , grinding the faces of the poore , and a thousand moe mischiefes : it deuours all naturall and honest affections , and turnes them into earth , it makes kindred , friends , acquaintance , contentments seruiceable to it greedy humor : nay it makes a man to contemne himselfe body and soule for this transitorie trash . pleasures inflame lust , and lust so emasculates all the powers of the soule , that its noblest operations become brutish : it begets a wanton eie , a lasciuious eare , obscene talke , filthie iests , delight in plaies , and hateful pictures , besides many other secret and fearefull abominations not to be conceiued without horrour , much lesse to bee named . honours breed ambition , and ambition bids the soule speake vnto a man , in the language of neroes mother ; occidar modo imperes : bee some body in the world while thou staiest heere , though i lie in the flames of hell euerlastingly hereafter . deepely then doth it concerne euery true christian with iealousie and trembling , narrowly to watch and obserue the first and secret motions of the heart , lest he should vnawares be wofully caught , and ensnared in that blacke and accursed chaine : the first lincke of which , growes out of naturall corruption , and the last reacheth the height of sinne , and depth of hell . wee may see foure links of it : iam. 1.14.15 . about the breeding of sinne ; and other foure , heb. 3. about it growth and perfection . first , an idle sinfull thought begins to draw , as it were , the heart aside from the presence and consideration of god almightie , to a sight and suruay of the pleasures of sinne . secondly , it hauing , as it were , the heart by it selfe , puts on a baite , allures and entices , holding a conference and parley with the will , about the sweetnesse of pleasures , riches , honours , glory and such like . thirdly , the will accepts of the motion , consents , plots and forecasts for the accomplishment , the affections adde heate and strength , the heart trauels with iniquitie ; and so at length by the help of opportunitie , sinne is brought forth . if you looke vpon the originall in s. iames , you will easily gather these foure degrees . now further by often iteration of the act of sinning with delight and custome , the heart is hardned ; so that no terrour of iudgement , nor promise of mercie will enter . secondly , it becomes an euill heart , and is wholly turned into sinne , it drinkes vp iniquitie like water , and feedes vpon it , as the horsleech on corrupt blood . thirdly , it growes an vnfaithfull heart , and then a man begins to say within himselfe , there is no god , at least in respect of prouidence , and care ouer the world , and executions of iudgement vpon sinners : he bids him depart from him , and saies to him ; i desire not the knowledge of thy waies ; who is the almighty , that i should serue him ? or what profit should i haue if i should pray vnto him ? fourthly followes an vtter falling away from god , grace , and all goodnesse , without all sense , checke , or remorse of sinne , shame , and his most accursed state ; and so immediately from this height of sinne , into the fiercest flamea and lowest pit of hell . for if the first degree deserue eternall death , what confusion must befall this babell ? you see in what danger he is that giues way vnto his first sinfull motions . lastly , a principall imployment of holy wisedome in guarding the thoughts , is spent in giuing a wise and humble entertainement vnto the good motions of gods blessed spirit : and in furnishing and supplying the mind with store of profitable and godly meditations . for as vnregenerate men giue commonly easie passage to pleasing worldly thoughts ; but suppresse gratious stirrings , & inclinations to godly sorrow , repentance & sincerity ; as though they were tentations to precisenes : so contrarily gods child labours by all meanes to stoppe the way to the first sinfull sensuall thoughts ; but alwaies desires with speciall humilitie , and reuerence to imbrace all the motions of gods spirit , warranted and grounded in his word : hee deerely and highly esteemes them , cherisheth and feeds them with spirituall ioy , and thankfulnesse of heart , with prayer , meditation and practise . for if a man begin once to be neglectiue of godly motions , by little and little he grieues the spirit ; at length he quencheth it , at last he is in danger of despighting it ; if not by profession and directly , yet in his practise , and by an indirect opposition , in slandering and persecuting spirituall graces in gods children . besides this worthie care of entertaining and nourishing good motions , hee is prouident to gather and treasure vp store of good matter and heauenly businesses for the continuall exercise of his mind : left that noble power of his soule should be taken vp with trisles and vanitie , feede vpon earth , or weare and wast it selfe with barren and lumpish melancholie . hee is much grieued and vexed if he find at any time his heart caried away with transitorie delights , carnall and vnprofitable thoughts ; or his mind musing impertinently , and gazing vpon the painted and vanishing glory of the world : especially sith there is such plentifull and pretious choice of best meditations , obuious to euery christian , able to fill with endlesse contentment all the vnderstandings of men and angels for euer . as the incomprehensible gloriousnesse of god , in the infinite beauty of his owne immediate maiesty , and sacred attributes in his word and workes ; in his iudgements and mercies ; in his church and sacraments . the miraculousnesse of our redemption , and all the comfortable and glorious passages thereof . the great mysterie of godlinesse , the power of grace , trade of christianity and course of sanctification ; matter of sweetest contemplation . concerning our selues there is to be thought vpon all the affaires of our calling , the particulars , perplexities , and cases of conscience incident vnto them . our present vilenesse , and fearefull infirmities ; the miseries and frailtie of this life ; the traines of satan , the terrors of hell ; that great iudgement , euen at hand . in our spirituall state , how to preserue our first loue , escape relapses , grow in grace , keepe a good conscience , come to heauen . and when the ●ie of our vnderstanding is dazled with those higher considerations , or wearied with these inferiour ; it might refresh it selfe with the speculatiue fruition of many inuisible comforts , with variety of heauenly things , concerning the immortality of our soules , the large promises of euerlasting blessednesse , the glorious rising againe of our bodies , the ioyes and rest of gods saints aboue , and that which is the crowne and conclusion of all , our owne most certaine blissefull state of happinesse and eternity in the second world . if men had grace and comfort to enlarge their harts to such meditations as these ; what roome would there be for earthli-mindednes , vanities and impertinencies , much lesse for proud , ambitious , couetous , lustfull , enuious and reuengefull thoughts . thus far of the care and conscience of the true christian , in watching ouer and guiding his thoughts ; which is a speciall marke of difference from all states of vnregeneration : for the regenerate onely keepe the last commandement ; which rectifies the inward motions of the heart . now lastly in a fourth place , and in a word ; gods child is distinguished from the formall hypocrite , in respect of the issue of his thoughts . the most comfortable and sanctified soule , is neuer in such perpetuall serenitie , but that it is sometimes as it were ouerclouded with dumps of heauinesse ; and inwardly disquieted with it owne motions , or the suggestions of satan . while this flesh is vpon it , it shall be sorrowfull ; and while it is in this vale of teares , it must mourne . there is not an heart so sweetely and resoluedly composed for heauen ; but is sometimes dissetled with thoughts of indignation : and that especially , as appeareth by dauid , psalm . 37. and 73. when follie is set in great excellencie ; when men neither of worth , conscience , or ingenuitie , are aduanced to high roomes , domineere in the world , and imperiously insult ouer sincerity ; when the wicked prosper , and spread themselues in fresh pleasures and honours like greene bay-trees ; when those haue their eyes standing out for fatnes , and more then heart can wish ; to whom pride and insolencie are as a chaine , and who are couered with prophanenesse and crueltie , as with a garment . but here marke the diff●●ence . discontentfull discourses in the mind of the formall hypocrite either breake out into desperate conclusions , and fearefull horrour , although this be but seldome ; ( for commonly this kind of vnregenerate man liues flourishingly , and dies fairely in the eye of the world : exemplarie , and irrecouerable despaire in this life , doth oftnest befall either the notorious sinner , the meere ciuill honest man , or especially the grosse hypocri●e ; ) therefore i would rather say that in him such discontentfull debatements , are either appeased by some opposite conceit of stronger worldly comfort ; abandoned by entertainment of outward mirth ; diuerted by companie , pleasures , and ioyfull accidents , composed by worldly wisedome or the like . but heauie-hearted thoughts in gods child , though for a while not vtterly without some aspersion of distrust , fretting , and discontent ; yet commonly at length being mingled with faith , and managed with spirituall wisedom ; by the grace of god , breake out into fairer lightening of comfort , greater heate of zeale , more liuely exercise of faith , gratious speeches , and many blessed resolutions . i will but onely giue one instance , and that in dauid , a man of singular experience in spirituall affaires . looke the beginnings of the 62. and 73. psalmes . and you shall find dauid to haue beene in a heauie dumpe , and sore conflict in his owne heart with strong tentations vnto impatiencie . he recounts the issue , of the dispute with himselfe , in the beginnings of these psalmes . yet saith he in the 73. for all this god is good vnto israel : euen to the pure in heart . in the 62. yet let diuels and men rage and combine , yet my soule keepeth silence vnto god , of him commeth my saluation , &c. his many wrongs , vexations and indignities together with the implacable malice , and impotent insultations of his aduersaries , had no doubt a little before much run in his mind . let vs conceiue such as these to haue beene his thoughts ; and that thus or in the like maner ; hee communed and confered with his royall selfe . lord , thinks he with himselfe ; i haue with lowest humilitie , and vprightnesse of heart resigned mine owne soule ; nay , i haue vowed and resolued that my crowne and scepter , my court and whole kingdome , shall for euer bee seruiceable to my gratious god , and that great maiesty aboue . my mind is neuer truely pleased and ioyfull ; but when it is gazing and meditating vpon the excellent beautie of his glorious being ; vpon his bottomlesse goodnes , and immeasurable greatnesse . his word and sacred lawes are better and dearer vnto me , then thousands of gold and siluer . his saints vpon earth are onely my solace , and their sincerity the delight of mine heart . for mine innocency , from those imputations which are charged vpon mee , i dare appeale vnto the strictest tribunall of heauen . why then how comes it to passe , that i am become a spectacle of disgrace and contempt , to heauen and earth , to men and angels , to gods people , and that which grieues me more , to gath and askelon ? saul , for all the seruice i haue done to hi● ▪ and to the state , hunts me vp and downe like a partridge in the mountaines . dogged doeg , he hath informed against ahimelech for releeuing me ; and so caused the sacred blood of 85. priests to be spilt as water vpon the ground . malice and furie driue me into the wildernesse , ( for lions and tigers are more mercif●● , then madded and enraged prophanenes : ) but there the barbarous ziphims haue betraied me to the king. i am railed vpon , not onely by base and worthlesse companions , by fellowes of prostituted conscience and conuersation , that were tolerable : but euen princes , and those that sit in the gate speake against me . not only drunkards make songs and iest vpon me : but euen great men , with authoritie and imperiousnesse carrie in triumph my distressed , and forsaken innocencie . nay , & that which is the complement of miserie and discomfort ; mine owne familiars , with whom i haue many times sweetly and secretly consulted , they haue also deceiued me , as a brook ; and as the rising of the riuers , they are passed away . but marke now the issue of this conflict , and inward dispute with himself . had a notorious sinner bin in these straits , perhaps hee would haue burst out into desperate conclusions and furious attempts , had a papist bin here , he would presently haue had recourse vnto the iesuits fellowes , which are by definition , refined and sublimated friers , composed all of fire , bloud and gunpowder , inspired by the powers of darknesse , with a transcendent rage against gods truth , sworne solemnely in the blackest consistory of hell , to the death of kings , desolation of states , combustion of the whole christian world , and destruction of infinite soules . these men would presently haue addrest some bloody and prodigious villaine with a kniffe , poyson or gunpowder to haue killed the king , and to haue blowne vp saul , and all his court . had a formall hypocrite bin in this case , seeing these crosses and miseries befall him ; he perhaps would haue presently recoiled from these courses of opposition , though in a good cause , closed with some great man in the court , and cast himself into the current of the times . but marke dauids cariage in this point : his noble 〈◊〉 like a glorious sunne , breaks thorow these clouds , and stormes of inward troubles , these strong temptations to impatiencie and discontent ; he puts on more strength of faith and patience , and shines brighter in all spirituall graces , me thinkes hee reacheth the very meridian of all christian comfort and high resolution . for as you may see in the forecited 62. psalme : he doth not onely fortifie his owne hart with vnconquerable confidence in god● protection ; but also with an holy triumph , insults ouer the insolencies of his aduersaries , and already washeth his princely feete in the blood of the wicked . hee tels them , they shall bee slaine euery mothers sonne of them , and that in feareful and horrible manner : as if a man should come vpon the backe of a rotten and tottering wall , and with great strength and furie push it downe : euen so , when they were most swelled with pride and prophanenes , the wrath and vengeance of god , should like a fierce tempest and whirlewind , seaze suddenlie vpon them , and hurle them out of their place . finis . notes, typically marginal, from the original text notes for div a16317-e100 * w●ll a man spoile his gods ? yet haue ●e spoiled me . but yee say , vvherein ●aue we spoiled thee ? in tithes and offerings . ye are curs●d with a curse : ●or ye haue spoiled me , euen this whole nation . malach. 3.8 . notes for div a16317-e190 luke 16.15 . isai. 55.8 . notes for div a16317-e570 matth. 16.25 . p●alm . 92.12 . psalm . 125.1 . prou. 13.1 . psalm . 91.13 . eccles. 2.2 . eccles. 1.18 . chap. 14.22 . iob 20. chap. 14.10 , 11.12 . pro. 17.15 . a cato , homo vir●●ti similimus , qui nunquā rectè fecit , vt facere vider●t●r , sed quia all ●●r facere non potera● ; cuique idsolum visum est rationem haeb●re , quòd haberet iustitiā ; omnibus humani● vitij● immunis , semper fortunam in sua potestate habuit . paterculus lib. 2. b splendida pecca●a . c cap. 11.6 . matth. 19. prou. 12.26 2. pet. 1.4 . ● . tim. 3.5 . chap. 15.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prou. 28.1 . * prou. 23.32 . chap. 23.10 . * but let no man beare himselfe presumptuously vpon this comfortable promise , but consider well the condition : for it is thus in the text : but if the wicked will returne from all his sinnes , that he hath done , and keep● all my statutes , and do th●● which is law full and right , he shall surely liue , and shall not die . ezech 18.21 . chap. 10.20 . * theatra desinire possumus , surpitudinis , vi●iorumque omnium sentinam ▪ ac scholam . ●odin . ●e repub . lib. 6. cap. 1. d●ut . 22.5 . prou. 10.7 . chap. 35. chap. 5.3 . vers. 6. 2. cor. 2.11 . psalm . 7● . 2. ti●o . 3.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. 16.19 . * for i may take conscience for the habit of practicall principles , as doth origen , basil , damascen , ierom. origen calleth conscientia , paedagogus animae sociatus : basil , naturale iudicatorium : damascen , lux intellectus nostrit ierom ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only men ; those that are men indeed . rom. 5.3.4 5. prou. 4.16 . isal. 48.4 . 1. kings . 21. * the world is come to that wretched passe , and height of prophanenesse , that euen honestie and sanctification , is many times odiouslie branded by the nick-name of puritanisme . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licet in●erpretari , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel magnos . [ magnis ] ●eddidis calumus . ezech. 13.22 . a i doe not hereby exempt the state of vnregene a●ion from all tremblings and terrors of conscience for sin●e ; but only make it a priuiledge of gods ch●ldren , to passe quite thorow them into the spirituall pleasures , and paradise of the kingdom● of grace , and to be able with an holy amazement and thankfulnesse , to looke back vpon the ska●●es and prints of those former wounds , of a truly humbled and broken heart , alreadie healed , and ●weethe closed vp with the blood of christ ▪ whereas in others , they commonly either work but a half con●●●sion , are expell●d with ou●war● mirth , or end in despa●re . b i meane those blessed stirrings of the har● , vnspeakable and glorious , vvhen the seale of remission of sinnes , is first set vnto the soule by t●e spirit of ad●ption . esay 58.3 . lib. de conscientia . * i meane horror of iudgement , not detestation . a three-fold treatise containing the saints sure and perpetuall guide. selfe-enriching examination. soule-fatting fasting. or, meditations, concerning the word, the sacrament of the lords supper, and fasting. by the labours of that late reverend, and learned divine, master robert bolton ... bolton, robert, 1572-1631. 1634 approx. 473 kb of xml-encoded text transcribed from 135 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a68954 stc 3255 estc s106789 99842499 99842499 7160 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a68954) transcribed from: (early english books online ; image set 7160) images scanned from microfilm: (early english books, 1475-1640 ; 778:08, 1227:15, 1339:10) a three-fold treatise containing the saints sure and perpetuall guide. selfe-enriching examination. soule-fatting fasting. or, meditations, concerning the word, the sacrament of the lords supper, and fasting. by the labours of that late reverend, and learned divine, master robert bolton ... bolton, robert, 1572-1631. [20], 248; [10], 284, 283-328; [8], 179, [1] p. printed by e. purslow, [anne griffin, and john haviland] for raphe harford, in queenes-head-alley in pater-noster-row, at the signe of the gilt bible, london : 1634. the words "sure and perpetuall guide. .. soule-fatting fasting." on the title page are on three lines, bracketed with the word "saints". "the saints sure and perpetuall guide", "the saints selfe-enriching examination", and "the saints soule-exalting humiliation" have separate dated title pages, pagination and register. the title page to the second has imprint ".. printed by anne griffin .."; the title page to the third has imprint ".. printed by iohn haviland ..". includes indexes. cf. folger catalogue, which gives signatures: (a)⁶ (b)-(q) (r)¹⁰ [a]¹ b-c⁴ d-y z⁴ [2a]¹ [par.]⁴ 2a⁴ 2a-2l 2m² . nnut copies of parts 1 and 3 identified as stc 3248 and 3247 on umi microfilm. reproductions of the originals in cambridge university library and the union theological seminary (new york, n.y.). library. appears at reel 778 (cambridge university library copy) and at reels 1227 and 1339 (union theological seminary (new york, n.y.) library. copy, parts 1 and 3 only). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2007-04 jonathan blaney sampled and proofread 2007-04 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the saints svre and perpetvall gvide . or , a treatise concerning the word . which , as the israelites cloud , conducts us from aegypt to canaan ; whereunto wee must take heed , as unto a light that shineth in a darke place , till the day dawne , and the day-starre arise in our hearts . by that reverend , learned , and godly minister of christ iesus , robert bolton , bachelour of divinitie , and late preacher of gods word at broughton in northampton-shire . iohn 3. 20 , 21. every one that doth evill , hateth the light , neither commeth to the light , lest his deeds should be reproved . but he that doth the truth , commeth to the light , that his deeds may be made manifest , that they are wrought in god. london , printed by e. purslow , for rapha harford , in queenes-head-alley in pater-noster-row , at the signe of the gilt bible . 1634. the saints svre and perpetvall gvide . psal. 119. ver . 105. thy word is a lampe unto my feet , and a light unto my paths . of all other parts of the holy bible , this booke of the psalmes , ( penned for the most part by david , the sweet singer of israel , and a man after gods owne heart ) is stuft and fill'd with greatest plentie and varietie of precious lessons and instructions unto eternall life . the choice and flower of all things profitable and comfortable for the right course of a christian life , is therein briefely contained , and very movingly and feelingly exprest . in them we may be acquainted with the majestie and mysteries of god , with the sufferings of christ , with unfained repentance , unwearied patience , spirituall wisedome , and wonderfull courage of the godly man , and true christian . in them we may behold the terrors of wrath , and the anguishes of an afflicted conscience , the comforts of grace , and great deliverances , the wonderfull workes of providence over this world , and the promised ioyes of that world which is to come . in a word , all good necessarily to be either knowne or done , or had , is plentifully , as out of a rich treasurie , reveal'd and offer'd unto us in these heavenly songs of david . amongst which , this 119. psalme ( a part of which i have now read unto you ) is , as it were , a precious iewell , or cleare crystall ; wherein wee may see the right temper and state of true godlinesse , and sinceritie , the markes and properties of all true worshippers of god , the zeale and affections of all faithfull christians , the very lively anatomie and laying open of a good and gracious soule . this whole psalme doth consist of 22. parts or portions of staves , or octaves , even just so many as there be letters in the hebrew alphabet ; and every portion containeth in it eight verses ; and every verse of every portion , or staffe , begins with the same hebrew letter . the which speciall and extraordinarie penning and disposing of the psalme , doth declare and set out unto us these three things : 1 the diligent intention of mind , and carefull meditation of the author , in the framing and composing of it . 2 the preciousnesse and worth of the matter contain'd in it ; in that it pleased the spirit of god to deliver it in choice and speciall order . 3 a desire and purpose , that it might more easily be learn'd by heart , and committed to memorie , and often and earnestly meditated and thought upon , being set downe unto us in so faire and easie order of the hebrew letters . this part , or portion , which wee have now in hand , is the foureteenth ; and doth containe in it many worthy and gracious lessons for our instruction and devotion in heavenly things , proposed unto us out of the practice and christian carriage of this holy prophet , and man of god , david , a perfect patterne of all true zeale and pietie . in the thirteenth portion , immediately going before , david had delivered specially two things . first , how by his love , reading , study , and meditation in gods word , he had attained most excellent knowledge , wisedome , and understanding ; so that thereby he was become farre more wise than his enemies ; that is , than saul and all his politike courtiers and counsellors of state. hee had more understanding than his teachers , than the great doctors , and rabbins ; for all their deepe learning being not sanctified unto them . he understood more than the grave and ancient men , for all the worldly wisedome and great experience they had gathered in many yeeres , and through length of dayes . where , by the way , take this lesson . there is no wit or policie , not all the learning in the world , or worldly wisedome , can make a man truly wise , ( that is , wise unto salvation ) but onely a powerfull and working knowledge out of the holy word of god. the reason is : because all other wisedome doth onely provide for the body , for a temporall happinesse in this life , for a few and evill dayes , and leaves the soule in a sinfull and wretched estate ; shortly , in the day of visitation , to be overtaken and fearefully confounded with strange astonishments , horrors , and despaire ; and hereafter , wofully to be tormented amongst wicked devils in the lake that burnes with fire and brimstone for evermore . but wisedome out of the word of god doth so furnish a mans soule with grace , and all holy vertues , that in despight of all creatures , hee may live comfortably in this vale of teares , and in endlesse joyes in the world to come . now ( i pray you ) tell me , whether is truly the wiser man ; hee , that for an inch of time makes much of his wretched body , that must shortly rot in the grave , and be devoured of wormes , and turned into dust ; but in the meane time lets his immortall soule , that can never die , sinke into the dungeon of everlasting woe and miserie : or hee , which by taking sound and saving counsell and direction out of the word of god , and howsoever he be hated and neglected of this vaine world , yet yeelding chearefull and constant obedience thereunto , provides unspeakable comfort , rest , and blessednesse both for body and soule , through all eternitie ? secondly , in the second part and foure last verses of the former portion , david sets downe the fruit , use , and benefit which sprung from his divine knowledge . it sweetned his heart with much comfort , and sound contentment , and cheared him with joy unspeakable , and glorious , amidst all crosses and discomforts ; it bridled and restrained him from every evill way ; it kept and preserved him in the paths of righteousnesse ; it bred in him a hatred and loathing of the wayes of error , falsehood , and hypocrisie . where , by the way , i would give you this other lesson . we must labour and be sure that we draw our knowledge in gods word into practice , action , and exercise ; otherwise , it will not onely be unprofitable and unfruitfull unto us , but indeed bring upon us a greater and more fearefull condemnation . for , for , he that knowes his masters will , and doth it not , shall be beaten with many stripes , luke 12. 47. all our knowledge is in vaine , except by the power of it our inward affections be sanctified , our words seasoned with grace , our actions and conversations guided with spirituall wisedome and unfained sinceritie . after david had thus , in the former portion , layd downe unto us , and confessed what excellent knowledge he had got out of the word of god , and the precious fruit and benefit he had reaped and enjoyed by it : now , in the first verse of this present portion , hee makes , as it were , a protestation and profe●●ion , that he is wholly and onely enlightened and led in all his wayes by this holy word of god , as by a light or lanterne : the brightnesse thereof doth not onely bring him into the wayes of righteousnesse , and blessed estate of christianitie , but doth also conduct and guide him in all the paths and particulars of his life and actions , in all the parts and passages of his speciall calling : for he saith , thy word is a lampe unto my feet ] that is , whereby i see and discerne the way to heaven , and the narrow path through the kingdome of grace ; and a light unto my paths ] that is , a guide to direct me in every particular step , at every turning , that so i may keepe a straight course , and the readie way to the kingdome of glory . that david had thus wholly yeelded and resigned up himselfe to be guided and governed by the glorious light of gods holy word , appeares in the verses following . first , in vers . 106. by a solemne oath and sacred resolution to keepe gods righteous judgements , and an unfained and constant purpose to performe the same ; i have sworne , and will performe it , that i will keepe thy righteous judgements . secondly , in vers . 107. by his patiencie and sufferance of wrongs , disgraces , and afflictions , which the wicked and prophane world heaped upon him , for his profession of holinesse and sinceritie . for , except he had loved and followed the light of divine truth , whensoever the fire of persecution and tribulation , because of the word , had beene kindled against him , hee had shrunke backe and fallen away ; i am afflicted very much , quicken me , o lord , according to thy word . thirdly , in vers . 108. by the offerings of his mouth , and calves of his lips ; that is , the spirituall sacrifices of prayers , thanksgiving , and gracious vowes for gods service , which with a free and fervent spirit , and earnest desire of acceptation , he continually offered unto the lord ; o lord i beseech thee , accept the free-will offerings of my mouth , and teach me thy judgements . fourthly , in vers . 109 , 110. by his stedfastnesse and sticking to the law and word of god , though hee was beset and strongly incompassed with snares , with dangers , and with death it selfe : his soule was continually in his hand ; that is , hee was ready and resolved every houre rather to part with his life , than with a good conscience ; to shed his bloud , rather than to forsake the truth and commandements of god : my soule is continually in my hand , yet doe i not forget thy law : the wicked have laid a snare for me , yet i erred not from thy precepts . in the two last verses , upon the former reasons hee concludes the point ; that his heart and inward affections do dearely embrace gods blessed word , as a most rich and lasting inheritance , as his sweetest and greatest joy ; and , that hee bends all the powers of his soule , and best endevours , to be led with , and to follow the light thereof even unto the end , untill it bring him to immortalitie and light , that no man can attaine unto : thy testimonies have i taken as an heritage for ever , for they are the rejoycing of my heart : i have inclined my heart to performe thy statutes alway , even to the end . thus you see in generall the meaning of this portion . before now i descend unto particulars , and come to gather notes severally from the verses in order , let vs take notice , i beseech you , ( for our instruction and examination of our owne soules ) of sixe notable markes , and signes , by which a true christian may be discerned from a temporizer ; a sincere server of god , from a carnall gospeller . the first i gather out of the first verse : every sonne and servant of god doth with humilitie , chearefulnesse , and obedience , yeeld and submit himselfe to be wholly and onely directed and guided by the light of gods word , in all his wayes , both generally , of christianitie , and particularly , of his speciall calling ; as david here did . but the naturall man , that is not yet entred into , or acquainted with the state of grace , is led and guided in his courses onely by the light of reason , and worldly wisedome ; by good meanings , without ground and warrant out of the word ; by a blind and ignorant devotion ; by the multitude , examples , custome of the times , and such like blind guides : but if he take any advice and direction out of the word of god , it is but in part , by halfes , and for a time . a second ariseth out of the second verse : every child of god doth not onely promise , vow , and purpose to forsake and abandon all his knowne sinnes , to watch carefully and conscionably over all his wayes , to delight in and to sort himselfe with godly and gracious companie , to have a respect to all his commandements , and to keepe his righteous iudgements ; but hee doth also truly and throughly performe it : hee goes through-stitch with his spirituall affaires , and with constancie and courage walkes in a setled course of christianitie . but the unregenerate man , not yet soundly seasoned with the power of grace ; howsoever he hath sometimes good motions and purposes arise in his heart , to forsake his former evill wayes , and to fall to godlinesse ; howsoever in the time of sicknesse , of some great iudgement , or when his conscience is terrified by the ministerie of the word , when he seriously thinkes upon the day of his death , and of that great and last iudgement , or the like ; hee makes vowes with himselfe , perhaps , that hee will be a new man , and change his courses : but when he is once out of danger againe , when he comes to the point , and practice , he is not so good as his word , he doth not pay and performe his former vowes and purposes ; hee is presently choaked againe with worldly cares , and drowned in earthly pleasures : and so all his goodnesse is as a morning cloud , and as the morning deaw it goeth away . the third marke lyeth in the third verse : every child of god doth with contented patience ▪ with strong dependance upon gods providence , with rejoycing in his sufferings , beare and endure many miseries and pressures layd upon him ▪ for his profession and practice of sinceritie . he well knowes out of the word of god , and feeles by his owne experience , that all which will live godly in christ iesus , shall suffer persecution , 2 tim. 3. 12. and therefore he makes up his account with the world , and is at a point with all that is under the sunne ; hee is perswaded , that all the afflictions of this life are not neere worthy the glory which shall be revealed , rom. 8. 18. but the carnall gospeller he thinkes it is good sleeping in a whole skin ; he lookes for a gospel of ease , for a soft and silken service of god ; for a church ( as one speakes ) all of velvet . and therefore , rather than he will suffer any losse , or worsing , any diminution or disparagement in his outward estate , in his reputation , wealth , and worldly happinesse , he will make shipwracke of a good conscience ; he will yeeld to the corruptions of the times , and with the greater part , rest and repose himselfe peaceably and pleasantly upon his bed of ease , and carnall securitie : never considering , that the crosse is the christians triumph ; that christ himselfe was crowned with thornes ; and , that wee must through many afflictions enter into the kingdome of heaven , act. 14. 22. a fourth marke may be gathered out of the fourth verse : the prayers and praysings of god , in the mouth of gods child , are frequent , free , and fervent ; but with the carnall gospeller , they are very rare , cold , and formall . the reason is ; gods child is very sensible of his corruptions , and wants , hee still longs and gaspes for more grace , with a spirituall taste he sweetly relisheth gods great mercie and goodnesse unto him ; he hath the love of god and the spirit of prayer shed into his heart by the spirit of adoption ; and therefore his heart is as full as the moone , of godly motions and meditations , which like a continuall spring sends out groanes and sighes unutterable , many zealous and faithfull prayers and thanksgivings unto his gracious god with a free and feeling affection . but the carnall gospeller , because his understanding was never enlightened , his heart never truly humbled , his affections never sanctified ; because he hath no sence of his wretched estate , nor present feeling of grace , nor sound hope and assurance of happinesse in heaven ; why , therefore he hath no great mind , or heart , or list to prayer ; hee hath no great delight , or exercise , in this holy businesse : and if he doe pray ( which is but seldome , and coldly ) it is but lip-labour , and lost labour , because it is without faith , and feeling ; for fashion , custome , or company , because he was so taught in his youth ; or that he superstitiously thinkes , the very worke wrought , and a number of prayers solemnely said over , will sanctifie him . a fifth marke may be gathered out of the sixt and seventh verses : the child of god doth not onely passe through with patience , for the profession of gods truth and sinceritie , lesse and inferiour miseries ; as losse of goods , losse of friends and reputation with the world , slanders , disgraces , and wrongs : but hee also holds his soule ( as it were ) continually in his hand , as david here sayes of himselfe ; readie ( if need be , and the times so require ) even to shed his bloud vnder the sword of persecution , or to lay downe his life in the flames , rather than to dishonour so mercifull a god , to betray his holy truth ; or , by his backsliding and falling away , to hazard that crowne of glory , which by the eye of faith he hath alreadie in sight . but the carnall gospeller , in time of peace and plentie , while he lives quietly , and at ease , without crosse or trouble , in faire and sun-shine dayes , may perhaps be a stout and peremptorie professor , but hee ever shrinkes in the wetting ; he pulls in the head in the fierie triall : ever , when trouble or persecution commeth , because of the word , by and by he is offended . the sixt marke is gathered out of the two last verses : the child of god holds his word farre more deare than any precious treasure , than the richest inheritance , than * great spoyles , than * thousands of gold and silver : it is the joy of his heart ; and therefore it inclines and inflames his affections with love and zeale to doe gods will , and fulfill all his commandements . and no marvell though the true christian find most sound and unconceivable delight in the word of god , the doctrine of heaven : for by it , he is borne anew , and made heire of heaven : by the light of it , he sees his name written in the booke of life , never to be raced out by man , or devill ; all the sweet and gracious promises of salvation and comfort revealed in it , are sure his owne : so that thence he knowes , and is perswaded undoubtedly , that after a few and evill dayes spent in this miserable life , he shall remaine and reigne eternally in the glory of god , of christ iesus , the blessed spirit , and the holy angels . but it is otherwise with the carnall gospeller ; for whatsoever shew or protestation he makes to the contrary , yet indeed in his heart , affections , and practice , hee preferres his pleasures , riches , and profit , before hearing of gods word , sanctifying his sabbaths , and obedience to his commandements . and no marvell : for because hee yet never lived the life of faith , but is a meere stranger to the mysterie of godlinesse , hee hath no true interest nor sound assurance in the joyes of another world ; and therefore feeds onely and fills himselfe with transitorie and earthly contentments . now i beseech you ( beloved in christ iesus ) let every one with singlenesse of heart and sinceritie examine his owne soule , and the spirituall state of his conscience , by these signes and marks which i have now delivered to you , out of the example and precedencie of the christian affections and holy disposition of david , a sanctified man , and a principall patterne of pietie and zeale for all faithfull ones . know you not ( saith the apostle ) that iesus christ is in you , except you be reprobates ? so undoubtedly , if iesus christ be in you , if you be of davids stampe and temper , that is , alreadie possessed of the state of grace , and marked out by the spirit of sanctification , for the glory that shall be revealed ; you doe find in some good measure these markes and signes of an holy man in your selves . 1 that you are enlightened and guided by the word of god in all your wayes . 2 that you have not onely good motions and purposes for a zealous and constant service of god ; but doe faithfully , with sinceritie and integritie of heart performe the same . 3 that you suffer joyfully and patiently afflictions and disgrace in the world , for the testimonie of gods truth , and profession of sinceritie . 4 that you freely and faithfully , with much feeling and fervencie of spirit , offer dayly prayers and prayses unto the lord. 5 that you had rather part with the dearest and most precious things in this life , nay , life it selfe , than leave the service of god , and the testimonie of a good conscience . 6 that you have more comfort and delight in hearing , reading , meditating , conferring of , and applying unto your owne soules the holy word of god , than in the treasures and glory of the whole earth . such markes as these you must finde in your selves , if you ever meane or hope to finde true contentment in this life , or the comforts of heaven in the life to come . now i come to a more speciall and particular consideration of every verse in order ; and thence togather such notes and doctrines , as may best instruct us in the way to heaven . first , david tells us in the first verse ; that gods word is a lanterne to his feet , and a light unto his paths : which , that you may better understand , i will tell you the meaning of the words , and explaine unto you the severall tearmes . first , the word may be taken three wayes . 1 for the substantiall word of god , the second person in the trinitie , ioh. 1. 1. in the beginning was the word , and the word was god. 2 it may be taken for the written and sounding word ; as it onely strikes the eare , and informes the understanding ; but it is not conveyed , neither sinkes it into the heart by the powerfull assistance and sanctified concurrence of gods spirit , it being not prayed for to the conversion and sanctification of the whole man. and so the word is heard and understood of many , that shall never be saved , but returnes unfruitfull . 3 it may be taken for the working and effectuall word , as it is the power of god unto salvation ; as it is rightly understood , applyed unto the heart and conscience , possest of the thoughts and affections , and practised in the life and conversation . this word thus understood , inlived , managed , and powerfully applyed by the spirit of god , was a light unto davids steps ; and so is a guide unto the paths of all true christians , to the worlds end . that you may understand how the word is a light , you must consider , 1 that christ is called light , ioh. 1. 4. the ministers are called the light of the world , mat. 5. 14. the faithfull are lights , phil. 2. 15 , 16. the way of the righteous ( saith salomon , prov. 4. 18. ) shineth as the light , that shineth more and more vnto the perfect day . the word of god is also called a light ; as in this place . but first , christ is light of himselfe , and originally ; he is the fountaine and everlasting spring of all the light of grace and glory , both in heaven and earth ; hee is called , the sunne of righteousnesse . the sunne , you know , hath his light rooted in his owne faire body , and receives that from none other ; and with that , hee enlightens the moone , the starres , the aire , the earth , & all the world : even so the blessed sonne of god , the sunne of righteousnesse , hath in himselfe , and from himselfe , the light of all wisdome and knowledge , mercie and comfort ; and from him floweth and springeth whatsoever light of glory is revealed unto his blessed saints and angels in heaven , or whatsoever light of grace is shed into the hearts of his sonnes and servants here upon earth . 2 the preachers of the word are ministers and messengers of this light ; and therefore are but light ministerially . they are as the starres , and so they are called , rev. 1. 20. they receive all their light from the sunne of righteousnesse , christ iesvs , and either doe or should convey and cast their borrowed beames upon the earthly , cold , and darksome hearts of the people of god , that they might turne from darkenesse to light , from the power of sathan unto god , act. 26. 18. 3 the word is light instrumentally ; which being powerfully sanctified unto us for our salvation , and being holden out unto us by a conscionable ministerie , is as a candle or torch , to guide us through the darknesse of this world , unto our eternall rest . 4 lastly , the faithfull are lights subjectivè ; because they receive this light into their vnderstandings , ( whereby they see the wonders of gods law , the secrets of his kingdome , and the great mysterie of godlinesse , and the way to heaven ; ) into their consciences , ( whereby they have their sinfull miserable estate by nature discovered unto them , and the way to christ for remedie and salvation ; ) into their affections , ( whereby they are enkindled with zeale for gods truth , honour , and service , ) into their actions , and conversation , whereby they shine as lights in the world , amid a naughtie and crooked generation , phil. 2. 15. and after the sunne of righteousnesse once arise in their hearts , like the sunne in the firmament , they shine more and more in all holy vertues , unto the perfect day , untill they reach the height of heaven , and the full glory of the saints of god. in the third place , [ by feet ] is meant his minde and understanding , his affections , thoughts , actions , his whole life , all his wayes . all these in david , were guided by the light of gods word . lastly , by paths , are meant every particular step , every turning and narrow passage in his speciall calling . for this light , the word of god , doth not onely guide a mans feet into the way of peace , and put him in the right way to heaven ; but also goes along with him , inlightens and directs every step , that his feet doe not slide . it so informes him with spirituall wisedome , that hee layes hold on every occasion for the glorifying of god , descries every little sinne , and appearance of evill , disposeth every circumstance in his actions , with a good conscience , and warrant out of gods word . this then is the meaning of this verse . david , the man of god , had the word of god working powerfully upon his soule , as a light : that is ; as a lampe is to the life and safetie of the body , in darke and dangerous places ; so was this light to the life and salvation of davids soule , in the darkenesse of this world , and shadow of death : to guide his feet and paths ; that is , his mind , affections , thoughts , actions , his whole life , all his wayes , and every particular step and passage thereof . this verse being thus understood , let us now come to gather some lessons and doctrines for our instruction . the first shall be this : there is no man can hit the way to heaven , or walke in the paths of righteousnesse , through the kingdome of grace in this world , unto the kingdome of glory in the world to come , except he be inlightened , informed , and instructed in the holy word of god. the second note wee gather out of this verse , shall be this : the word of god is a light , not onely to guide us into the way to heaven , and instruct us in our generall calling of christianitie ; but also to leade us along in a course of godlinesse , and to direct us particularly in our speciall calling . i will first follow the former doctrine ; which in few words , and plainely , i thus propose unto you . no man can at first finde the entrance , or after hit the way to heaven , except he be enlightened and led along by the holy word of god. for david , as here wee see , a man of great worth , and understanding , otherwise excellently and extraordinarily qualified ; could not find out , or follow any other guide , or direction to heaven , but onely the light of gods word . the reasons of this doctrine , may be these which follow . the first may be taken from the insufficiencie and inabilitie of all other meanes , to bring us to heaven : as , 1 all the greatest learning and deepest knowledge in the world , will stand us in little stead in this businesse : otherwise it had gone well with many ancient heathens and philosophers of old , who fadomed as deepe , and reached as high in the depths and mysteries of all humane learning and knowledge , as the light of reason and strength of nature could possibly bring them : and yet they were utterly strangers to the life of grace , and without god in the world. when they professed themselves to be wise , they became fooles , saith paul , rom. 1. 22. they were puffed up with a little vaine-glorious knowledge here upon earth , and got them a name amongst men : but , alas , what was this ? when as for the want of the light of divine truth , they lost their soules in another world , and their names never came in the booke of life . where is the wise ? ( saith paul in another place ) where is the scribe ? where is the disputer of this world ? as if hee should have said : all the knowledge of the greatest doctors and learnedest rabbins in the world , without grace , vanisheth into nothing , into vaine-glory , emptinesse , and aire ; nay , casts them with greater horror , and confusion , into the pit of hell. every man ( saith ieremie ) is a beast by his owne knowledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iere. 10. 14. except , besides all other knowledge , he be enlightened from above , and have that divine knowledge sanctified unto him , hee can come no neerer the happinesse of heaven , than a very beast . 2 worldly wisedome and policie is so farre from making men wise unto salvation , that it is not onely starke foolishnesse with god and good men , but it doth strongly set it selfe and is at enmitie against god. therefore , saith god ; i will destroy the wisedome of the wise , and will cast away the understanding of the prudent , * 1 cor. 1. 19. ahitophel was so wise even in the affaires of kingdomes , and businesse of state , that the counsell which he counselled in those dayes , was like as one had asked counsell at the oracle of god ; and yet all this great wisedome in the end ended in extreme folly : for upon a little discontent and disgrace in the world , he sadled his asse , and went home unto his citie , and put his household in order , and hanged himselfe , 2 sam. 16. 23. & 17. 23. although the end of all worldly wisedome be not so shamefull in the eye of the world , yet undoubtedly it is most miserable and wofull in the world to come , except their wisedome be sanctified and over-ruled by the light of gods word . carnall wisedome can neither preserve a man from death , nor prepare him to die blessedly : it cannot stay his life from going , neither can it stop the curse from comming ; it cannot deliver him from damnation in the world to come , but rather encreaseth the grievousnesse of his punishment : for in this life it hath kept possession against heavenly wisedome , it made him uncapable of all good instructions , it made him impatient of any rebuke , and held him in ignorance and disobedience all his life . 3 no good meanings or intentions , without knowledge and warrant in the word of god , will ever serve our turne for salvation ; nay , indeed they are abominable and hatefull in gods sight . howsoever , thousands deceive themselves in this point . vzzah had a good meaning , in 2 sam. 6. 6. when hee put his hand to the arke of god , and held it ; for the oxen did shake it : but notwithstanding , the lord was very wroth with vzzah , and god smote him in the same place , and there hee died . iames and iohn had good meanings , when they called for fire from heaven to consume the samaritan , that would not entertaine christ ; but iesus rebuked them , and told them , they knew not of what spirit they were . saul , in 1 sam. 15. had a good meaning , when he spared agag , and the best of the sheepe , and of the oxen , to sacrifice them unto the lord ; but notwithstanding samuel tells him , that he had done wickedly in the sight of the lord , and that the lord had rent the kingdome of israel from him that day . peter had a good meaning , when in ioh. 13. 8. he would not suffer christ to wash his feet ; but iesus answered him , and told him , if i wash thee not , thou shalt have no part with me . good meanings then are wicked missings of the true service of god , except they be guided by knowledge , warrant , and ground out of the booke of god. let no man then tell of his good meaning , if he be ignorant in the will and word of god , for certainely it will never serve the turne , it will never hold out in the day of christ iesus . 4 no will-worship , or will-service , or voluntarie religion , as the apostle calls it , col. 2. 23. which is forged and framed out of a mans owne braine , humour , and conceit , without ground or warrant in the booke of god ; though it be performed with never so glorious a shew of zeale and paines , yet it is not any way availeable for our spirituall good , and eternall happinesse : nay indeed , it is most odious in the eyes of god , and ever lyable to a very high degree of his wrath and vengeance . baals prophets , 1 kings 18. 28. were so hot and hastie in their will-worship , that they cut themselves with knives , and launcers , till the bloud gushed out upon them . the papists they whip themselves , they vow continencie , perpetuall povertie , and regular obedience , and yet is the profession and practice of both , bloudie and idolatrous . when the iewes worshipped god after the devised fashions of the gentiles , though their meaning was to worship nothing but god , yet the text saith , they worshipped nothing but devils , deut. 32. 17. and god there protests , that therefore a fire was kindled in his wrath , that should burne unto the bottome of hell , and set on fire the foundations of the mountaines . so hated of almightie god is all service and worship devised by the wit and will of man , without warrant in the word of god. 5 lastly , not the word of god it selfe in the letter , without the spirituall meaning , and the finger of gods spirit to apply it powerfully to our soules and consciences , is any sufficient rule of life , or able to bring us into the light of grace . this appeares in nicodemus , who was a great doctor in the law , and the prophets , a chiefe master and teacher in israel ; yet was a very infant and ideot in the power of grace , and mysterie of godlinesse . for all his learning in the letter of the law , he had not yet made one step towards heaven ; for hee was not onely ignorant of , but had a very absurd and grosse conceit of the new birth ; which is the very first entrance into the kingdome of grace . for when christ told him , hee could not be saved , except hee were new borne , hee strangely and foolishly replyes ; how can a man be borne , which is old ? how can he enter into his mothers wombe againe , and be borne ? thus you see , there can no other meanes be named , or thought upon ; not all humane knowledge , nor worldly wisedome , nor good meanings , nor will-worship , nor the word it selfe in the letter , which can leade us into the wayes of righteousnesse , or bring us unto heaven ; but onely the light of gods holy word , holden out unto us by a profitable ministerie , and the power of the spirit . a second reason of my doctrine may be this : no man can ever see the kingdome of god , except he be borne againe , except he be a new creature , a new man , as is plaine in christs words unto nicodemus . for our new birth , or regeneration , is the necessarie passage from nature to grace ; from prophanenesse , to sinceritie : it is that whereby wee are wholly sanctified and set apart unto god , from the sinfnll corruption of our naturall birth , and the evill fruits thereof , to serve god in our whole man , both body , soule , and spirit . now you must conceive , that this new birth must necessarily spring from the immortall seed of the word of god ; for so it is called , 1 pet. 1. 23. it is the seed of our new birth , salvation , and immortalitie . and you may as well looke for come to grow up in your fields without sowing , without casting any seed into the furrowes , as to looke for grace to grow up in your hearts , or to reape the fruit of holinesse , everlasting life ; except this immortall seed , the word of god , be first cast into the furrowes and fallow ground of your hearts , and be there received with reverence and attention , nourished with prayer and meditation , and fructifie in your lives and conversations . hence it is , that gods word is called , the word of salvation , act. 13. 26. the word of grace , act. 14. 3. the word of life , phil. 2. 16. the power of god unto salvation , rom. 1. 16. for there is no power of grace , or spirituall life , to bee had ordinarily upon earth , or salvation and eternall life to be hoped for in heaven ; except a man be enlightened with the knowledge , and enlived with the power of the holy word of god. there is no entring into the kingdome of god , except a man bee new borne , except hee bee first renewed in his spirit , soule , and body : and there is no new birth , without the * immortall seed , the word of god. and therefore , without knowledge and direction in the word of god , no salvation . the third reason of my doctrine , is this : the word of god hath only the power and propertie to search into and to sanctifie the whole man , even to the inmost thoughts and the secret cogitations of the heart . all the devices and imaginations of mans heart lye without the walke of humane justice , and censure : no word or writing of man is able to bridle them , or bring them within compasse ; no law of nature , or nations , can affright or restraine the freedome and wanderings of thoughts : onely the word of god can amaze , search , and sanctifie them . the weapons of our warfare ( saith paul ) are not carnall , but mightie through god to cast downe holds ; casting downe the imaginations , and every thing that is exalted against the knowledge of god , and bringing into captivitie every thought into the obedience of christ , 2 cor. 10. 4 , 5. the word of god ( saith the apostle to the hebrewes ) is lively and mightie in operation , and sharper than any two-edged sword ; and entreth through , even to the dividing asunder of the soule and the spirit , and of the joints and the marrow , and is a discerner of the thoughts and the intents of the heart , heb. 4. 12. the word of god may be said to be living or lively in three respects . 1 because , whereas we naturally live under the shadow of death , and in the darkenesse of sinne , it quickens us with a new and spirituall life , it cheares and comforts us with heavenly light. 2 the word may be called living , because it selfe is immortall , and lasteth forever ; as doth the living and eternall god , the author of it . 3 but most especially , and agreeably to the place in the hebrewes , it is called lively , because it enters with great power and secret insinuation into every part and power both of soule and body : so that as our life is scattered and dispersed into every little part , and least veine in us , and we feele it both in paine and pleasure ; even so the vertue of the word of god pierceth into every member , into the most secret and hidden closet of the heart , either to breake and bruise with terror and astonishment the very bones , & crush the sinewes of the sinfull soule ; or to fill them with marrow and fatnesse , and to refresh the affections of the truly penitent with joy unspeakable , and glorious . god tells us in ieremy , that his word is like fire ; and therefore it can easily insinuate into all the creekes and corners of our corruptions ; it can fully and clearely enlighten our consciences , and discover unto us the sinfulnesse of the most lurking and secret thoughts . thus you have this first doctrine plainely proved and confirmed unto you . no man can at first finde the entrance , or after hit the way to heaven , except he be enlightened and led along by the saving knowledge of the holy word of god. no other meanes , which the power of nature , wisedome , learning , or the whole world can afford , will serve the turne in this businesse of salvation . it is the seed of our new birth ( as i told you ; ) there can be no growing of grace , or reaping of glory , without it : it hath onely power to shake , ransacke , and search into the inmost secrets of the heart : it onely can sanctifie us both inwardly and outwardly , both in soule and body , both in thoughts and actions ; without which , both inward and outward holinesse , no man shall ever see the face of god. now i come unto the vses of this doctrine . and in the first place , it may serve for confutation of the papists , those great employsoners and murtherers of infinite soules of men . is the word of god as a lampe , and a light , without which wee cannot see the first step , or set one foot aright towards heaven ? why then , sinfull and pestilent is their practice , who hide this blessed light from the people of god , in an unknowne tongue ; and by their bloudie inquisition , damme up the holy fountaines of heavenly truth , which should spring up in every mans heart unto eternall life : whose cruell and craftie religion ( for , bloud of princes , and cursed policie , are the principall supporters of poperie ) teacheth them to blindfold and hood-winke the poore laitie in forced ignorance , lest they should know gods will , or any way to heaven , but theirs ; which indeed is the right , direct , and desperate downe-fall into the pit of hell : so that millions of soules live no lesse without scriptures , than if there were none ; and wofully walke in this world , through darkenesse of sinne , shadow of death , and ignorance both of god and his word , unto endlesse and utter darkenesse in the world to come . the prophet david tells us , in psal . 19. that the law of the lord is perfect , and giveth wisedome unto the simple : the commandements of the lord is pure , and giveth light to the eyes . in this place hee tells us , that the word was a lampe unto his feet , and a light unto his paths . christ himselfe , iohn 5. 39. bids us , search the scriptures : even all , without exception ; so many as looke for eternall life . not lightly , and at leisure to reade them , but with diligence to dive into them ; for so the word signifies in the originall : to seeke for the right knowledge , and true sense of them , as for silver , and to search for it as for treasures . the noblemen of berea , act. 17. 11. searched the scriptures dayly , whether those things were so , that were preached unto them . saint peter , 2 pet. 1. 19. calls the word of the prophets , a light , which shineth in a darke place , to which wee should take heed . but the pope , and his factors , teach other lessons . the catholike church ( saith one of their chiefe * champions , out of the councell of * trent ) forbids the reading of scriptures by all , without choise , or the publike reading , or singing of them in vulgar tongues . the wise will not here regard ( say the rhemists in their preface to their testament ) what some wilfull people doe mutter , that the scriptures are made for all men . and soone after , they resemble the scriptures to fire , water , candles , knives , and swords ; which are indeed needfull , &c. but would marre all , if they were at the guiding of other than wise men : and this is indeed one of their principall reasons . many abuse the scriptures by ignorance , infirmitie , or malice , to errors , heresies , schismes , and their owne destruction : therefore they are not to be read of all , without choise . i answer ; they might as well reason thus : many men abuse meat and drinke , by surfetting and excesse , to the destruction both of their soules and bodies : therefore men are to be deprived of meat and drinke . some men are infected with the pestilence , by drawing in corrupted and empoysoned aire : therefore the aire is to be taken away , and removed . but as those men which are deprived of meat and drinke , presently languish and pine away , and die a temporall death ; and those that enjoy not the benefit of the aire , are presently stifled , for want of breath : even so , all those that want the spirituall food of their soules out of the word of god , and the holy inspirations of his good spirit builded thereupon ; howsoever they be fat and flourishing in their outward estates , yet they are full leane and lanke in their soules ; and if they so continue , must needes die an eternall death , and perish everlastingly . let us then learne to detest and hate the bloudie policie of the synagogue of rome , which cruelly keepes from many thousand soules that blessed light of gods word , which should lead them to eternall life . they indeed pretend other reasons : but the truth is , if the word of truth should be permitted and published to all , there would be old running out of babylon ; all their pompe and policie would downe ; their shamefull iuglings and cousenages , their strong delusions and impostures would be laid open , in the sight of the sunne . the princes of the earth , that have so long beene drunken with the wrath of her empoysoned wine , would no longer commit fornication with her . the merchants would buy no more her wares ; but would stand afarre off from her , for feare of her torment , weeping , and wailing . no marvell then , though the papists labour might and maine , and to this end maintaine a bloudie inquisition , to suppresse this light of gods word , lest it should discover their darknesse , and hasten their destruction . a second vse , is for terror , feare , and amazement to all them that doe not live and delight in the light of gods holy word , but yet are walking in the darkenesse of ignorance , and in the shadow of death . the whole world , and every man in particular , lyes in darkenesse ; that is , in ignorance , under sinne ; and so subject and lyable to damnation and eternall death . there is no way to come out of this state of darknesse , damnation , and death , but by the knowledge , light , and ministerie of the word . hence it is , that act. 26. 18. it is pauls charge , and hee is sent to this purpose , to open the eyes of men , that they might turne from darknesse to light. and paul himselfe , eph. 5. 8. speakes thus unto the ephesians ; yee were once darkenesse , but now yee are light in the lord ; walke as children of the light. out of 1 pet. 2. 9. it appeares , that all gods children are called out of darkenesse into marvellous light. why then , fearefull and most wretched is the state of all those , who by the light and knowledge of gods word are not translated and guided out of this darkenesse . for , as in darkenesse , 1 there is much feare , * horror , and discomfort ; a man cannot enjoy the lightsomenesse of heaven , the comfort of the creatures , the companie of men : even so ignorant men , not enlightened with saving knowledge , are utterly without all hope of heaven ; they have no sight or taste of the endlesse joyes thereof ; they have no companie or conference in heavenly matters with true christians ; they have no comfort or interest in the covenant of grace , or promises of salvation : but feare , horror , and despaire are most justly treasured up for them against the day of wrath , and of the declaration of the just iudgement of god. 2 he that walketh in the darkenesse ( saith iohn ) knoweth not whither he goeth : he cannot discerne his way ; he seeth not what is behind , or before him ; he cannot descry or discover the dangers which are round about him : but especially , if the wayes through which he passeth , be slipperie , steepe , and rockie , full of pits and holes , he is in danger at every step , by some grievous fall , to crush his body , bruise his bones , or breake his necke . it is just so with every one that lives in ignorance of gods word , and truth ; he cannot possibly discerne the way to heaven , amongst the many by-paths of iniquitie ; he cannot judge in spirituall matters betwixt right and wrong , good and evill ▪ light and darkenesse , christ and belial , prophanenesse and sinceritie ; though there be behind him , a life spent in much wickednesse , lewdnesse , and ignorance ; before him , despaire , hell , and eternall damnation ; about him , the world , with a thousand baites and pleasures , to intice and intangle him in sinne ; sathan , like a roaring lyon , readie every houre to seize upon his soule , and to teare it in pieces , while there is none to helpe ; all the creatures armed , and in a readinesse , with whole armies of plagues , and vengeance , to be revenged upon him , for dishonouring god , by ignorance in his word : yet hee sees none of all this . hee neither knowes , feeles , or suspects these many dangers , with which he is incompassed ; but goes on plodding , with ungrounded confidence , and wicked securitie , in the way of wickednesse and destruction : hee passeth , with much desperate boldnesse , through many dangerous and fearefull wayes ; wherein , at every step , he wounds his conscience with one sinne or other in the meane time , and at length falls headlong , and suddenly , body and soule , into the pit of hell. this is certainely the miserable and wofull state of all those that live in spirituall darkenesse , and are ignorant in gods word , and the wayes of godlinesse . it may be they may flatter , please , and perswade themselves , that their case is good enough ; that , when they heare of heaven , and those everlasting pleasures at gods right hand , they thinke notwithstanding that they shall come thither at length ; though they know never a foot of the way , take no direction by the light of gods word , nor set one step , by new obedience , towards that place of blessednesse . but indeed and truth they doe very fearefully deceive and over-shoot themselves : and their case is just , as if a man should fall asleepe upon the edge of some high and steepe rocke ; and there dreame , that he is made a king , attended with a glorious traine of nobilitie , furnished with sumptuous pallaces , and stately buildings , enriched with the revenues , soveraignetie , and pleasures of a whole kingdome : but upon the sudden , starting up , and leaping for joy , falls irrecoverably into the mercilesse and devouring sea ; and so loseth that little comfort , which he had in this miserable life . many wretched men lye and ●leepe and snort in ignorance and spirituall blindnesse ; thinking , that skill in the booke of god , and points of religion , belongs onely to those that are booke-learned ; entertaining much vaine hope of salvation , without all truth or ground : but when upon their death-bed , their consciences are awakened by the finger of gods justice , out of the slumber of sinne , they then too late find and see , that all was but a dreame ; for they suddenly fall and sinke into despaire , horror , and endlesse desolation . the state then of ignorant men , though perhaps they little thinke upon it , or take it to heart , is most fearefull in this life , and will be most horrible hereafter . in this world ; because they are unacquainted , and untaught in gods truth , points of religion , and way to heaven ; they neither know their owne miserie , the great mysterie of godlinesse , or meanes to salvation ; and therefore live as aliens from the common-wealth of israel , strangers from the covenant of promise , without hope , and without god in the world : which is a miserie of all miseries ; they are condemned alreadie : for as it is , iohn 3. 18. he that beleeveth not in him , is alreadie condemned . and saint paul saith , rom. 10. 14. how shall they beleeve in him , of whom they have not heard ; and how shall they heare , without a preacher ? so , that without knowledge in gods word , there can be no faith ; and without faith , there is no salvation . you may further see a notorious linke of many wretched mischiefes , which arise from ignorance , eph. 4. 17 , 18 , 19. vanitie of mind , and darkenesse of understanding are naturally in all men ; for wee are all starke blinde , and utterly dead , in respect of matters of heaven , and spirituall affaires . from thence comes , grosse ignorance of god , and all godlinesse ; and this ignorance , if it be not removed and dispelled by the light of gods word , is the root and cause of strangenesse from the life of god : hardnesse of heart ; searednesse of conscience , and want of feeling ; an itching , wantonnesse , and eagernesse to sinne ; a committing of any sinne , without remorse , occasion being offered ; an unsatisfiednesse and greedinesse in the pursuit of sinfull pleasures , and in fulfilling the lust of the flesh , the lust of the eyes , and pride of life . these are the bitter and poysoned fruits of ignorance , and want of knowledge in the word of god , and way to heaven . and what is to be expected hereafter , appeares 2 thess . 1. 7 , 8 , 9. the lord iesus will shew himselfe from heaven , with his mightie angels , in flaming fire , rendring vengeance unto them that doe not know god , and which obey not the gospel of our lord iesus christ ; who shall be punished with everlasting perdition from the presence of the lord , and from the glory of his power . seeing then the comming of the lord will be so terrible and fearefull to the ignorant , so that they shall desire the mountaines to fall upon them , that they might hide themselves from the fierce wrath of the lord , and not behold his fearefull countenance ; and that they shall wish full many times , they had never beene borne ; how ought every man , which lives without the light and knowledge of gods holy word , feare and tremble ? and yet , god knoweth , hee cannot conceive the thousand part of those horrible torments which the ignorant and wicked persons endure for ever . for as the heart of man cannot comprehend those blessed and glorious joyes , which god hath prepared for those that love him ; so the woe , torments , and endlesse vexations , which shall be poured with wrath and vengeance upon the head of the wicked , infinitely passe the understanding of man : none can conceive how horrible they are , but onely he that feeles them . it very deepely then concernes you ( beloved in christ iesus ) as you tender the everlasting good and happinesse of your owne soules , to labour by all meanes to be instructed and inlightened by the holy word of god , which is holden out unto you , as a lampe and torch , to leade you through this vale of teares , and world of darkenesse , to the blessed fruition of the most glorious and everlasting kingdome of heaven . otherwise , if you will needes continue in ignorance still , marke what is your wofull state and condition : howsoever you may seeme to shine outwardly , to the eye of the world , or in your owne conceits , in pleasures , in plentie , in civill honestie , in outward mirth , and other worldly contentments ; yet , in deed and truth , your life is a life of darkenesse . the god of this world , the prince of darkenesse , hath blinded the eyes of your mindes , that your vnderstandings are not onely darkened , but you are darkenesse it selfe , eph. 5. 8. your workes are the workes of darkenesse , your way is the way of darkenesse ; you are fettered and enchained in the power of darkenesse , coloss . 1. 13. in the darkenesse of crosses and afflictions of this life , you shall be without any glimpse of true comfort and refreshing from the lord : upon your death-beds , you shall meete with nothing but darkenesse of despaire and horror : in the grave , sathan will guard you with the barres of the earth , as in a bed of hopelesse darkenesse , untill the iudgement of the great day . and that day will be unto you , a day of wrath , a day of trouble and heavinesse , a day of destruction and desolation , a day of clouds and blacknesse : as it is , zeph. 1. 15. and at the last , you are to be cast , body and soule , from the presence of god , and joyes of heaven , into utter darkenesse , there to be tormented amongst wicked devils , for ever and ever . this is certainely the state of all ignorant men , and those that will not be enlightened with saving knowledge out of his word : there is nothing to be expected of them , but darkenesse , sorrow , despaire , and horror . a third vse of this doctrine , may serve for admonition to all those , who by the light of gods word have alreadie found and are entred into the way to heaven ; that they would suffer themselves with humilitie , obedience , and constancie , to be led along in a course of sanctification , by the holy guidance and direction thereof ; that they would shine dayly more and more in all christian vertues , exercises , and duties . for it is the propertie of all those which are become new creatures , who are washed from their sinnes , sanctified , and new-borne by the immortall seed of the word , and the spirit of grace ; to long after , and earnestly desire the sincere milke of the word , that they may grow thereby in knowledge , comfort , and new obedience . a new-borne babe will be pleased and satisfied with nothing but the pap ; not gold , pearles , or any thing else will content it : even so a new-renewed soule doth ever hunger and thirst after the sacred and sincere milke of gods holy word , as saint peter calls it , that it may dayly gather strength in grace ; otherwise , as the child , so it would languish , pine away , and die . he that growes not , and goes not forward in grace , had never true grace . he that faithfully labours not to feed his soule with spirituall food , never passed the new birth . the way of the righteous ( saith salomon ) shineth as the light , that shineth more and more unto the perfect day , prov. 4. 18. for if the day-starre of saving knowledge once appeare unto a man , and the sunne of righteousnesse arise in his heart ; they never set , untill they bring him unto that glorious light above , that no man can attaine unto . he proceeds and profits in the great mysterie of godlinesse , in faith , repentance , and sinceritie ; he growes from vertue to vertue , from knowledge to knowledge , from grace to grace , untill hee become a perfect man in christ iesus . it may be , as the fairest sunne may sometimes be over-cast , and darkened with clouds , and mists ; so the holinesse of a godly man may be over-clouded and disgraced sometimes , by falls into a sinne , upon infirmitie , ignorance , heedlesnesse , or the like : but , if he be so overtaken ; after his passing through sorrow and griefe of heart for the same , and his rising againe by repentance ; hee shines farre more brightly and pleasantly both to god and man , in sinceritie and all holy graces ; he afterwards runnes a more swift and setled course in the race of sanctification . so that ordinarily all gods children shine as lights in the world , in the midst of a naughtie and crooked generation , being once inlightened with saving knowledge ; and they still waxe brighter and brighter , untill at last they come to shine as the brightnesse of the firmament , and the starres in heaven , for ever and ever . looke to it then , i beseech you : whosoever hath alreadie given his name unto christ , tasted of the good word of god , and received into his soule some glimpses of heavenly light ; let him be sure to follow hard towards the marke , for the prize of the high calling of god , in christ iesus : let him set his best desires , affections , and endeavours , to grow and proceed in all holy knowledge , in the light of gods word , and chearefull obedience unto the same . for it is a speciall note and marke of a man that is truly religious , to goe forward , and encrease in grace and understanding : hee must be like the sunne , which , rising in the east , enlargeth his glorious light and heat , untill he reach the height of heaven . but , as one well notes ; the true christian must not be like hezekiahs sunne , which went backward : if a man back-slide , waxe worse , and fall away from good beginnings , he addes weight unto the wrath of god , and doubles his damnation : hee must not be like ioshuahs sunne , that stood still . it is so farre to heaven , and the way so narrow , so rough , and full of dangers and difficulties , that he which stands at a stay , will light short : the bridegroome will be entred in , and the gate shut , before he come . hee that hath so much grace , that hee desires no more , did never truly desire any : and he that endeavours not to be better , will by little and little grow worse , and at length become starke naught . he therefore must be like davids sunne , that great and glorious gyant of the heavens , that like a bridegroome comes out of his chamber , and as a champion rejoyceth to runne his race . one grace in gods child , begets another ; and one holy action , performed with sinceritie of heart , doth inflame his affections with love and zeale , with courage and resolution , to undertake moe , and to goe through-stitch with all the affaires of god , and good causes . for he alone knowes the invaluable worth , and inestimable price of heavenly iewels ; and therefore he is ravished with their beautie , and growes unsatiable in his desires and longings after them . he is still toyling and labouring in the trade of christianitie , for more gaine of grace , encrease of comfort , and further assurance and securitie of the joyes of heaven . sith hee hath alreadie tasted and fed upon celestiall and spirituall food , he findes in that such unutterable sweetnesse , and pleasant rellish , that hee for ever after hungers and thirsts after it . if then you would be assured , that you are in the way to happinesse , be sure to be led on by the light of the word in all heavenly knowledge , spirituall wisedome , and holy obedience . a fourth and last vse of my doctrine , is for instruction to all ; whether they be naturall , or spirituall ; ignorant , or instructed in the word of god : that they make it their chiefe and principall christian care , zealously , and conscionably , and constantly to heare , attend , and understand the holy word of god ; and to be guided and conducted by the light thereof in all the passages of their life , and wayes of their conversation . 1 and in this point , i will , first , lay downe unto you certaine motives , that may induce and stirre you thereunto . 2 cautions , or caveats , to fore-arme and fore-warne you of lets , and temptations , that may with-draw you there-from . 3 lastly , some needfull instructions for your right carriage therein . one motive , to stirre us up to a reverend regard and attention , in hearing the word of god , to a love and liking of the heavenly knowledge therein contained , and to a sound and sincere practice of it , in our lives and conversations , may be this : the word of god is , as it were , an epistle or letter ( as one of the fathers calls it ) written from god almightie unto us miserable men , published by his owne sonne , sealed by his spirit , witnessed by his angels , conveyed unto us by his church , the pillar and ground of truth , confirmed with the bloud of millions of martyrs , which hath alreadie brought thousands of soules to heaven , and fills every heart that understands it , and is wholly guided by it , with light and life , with grace and salvation . now let us imagine a man to have a letter sent unto him but by an earthly king , or some great prince in the world ; wherein hee should have a pardon granted him for some capitall crime , and high offence , whereby hee were lyable to a terrible kind of death ; or wherein hee should be fore-warned of some great and imminent danger hanging over his head , and readie every houre to fall upon him ; or , wherein hee should have assured and confirmed unto him , under the kings seale , some rich donation , or great lordship . now i say , if a man should receive but a letter from some high and mightie potentate upon earth , wherein any of these favours should be conveyed unto him ; how reverently would he receive it ? how thankfully would he accept of it ? how often would he reade it ? how warily would he keepe it ? how highly would he esteeme of it ? why , in this royall and sacred letter sent from the king and great commander both of heaven and earth , all these favours , and a thousand more joyes and comforts , are conveyed unto every beleever and practiser thereof . in that , we are fore-warned , lest by our ignorance , impietie , and impenitencie , wee fall into the pit of hell , and everlasting horror : in that , we have promised and performed unto us the pardon and remission of all our sinnes , whereby wee justly stand guiltie of the second death , and the endlesse torments of the damned . by the vertue of it , we are not onely comforted with grace in this world ; but shall undoubtedly be crowned with peace , glory , and immortalitie in the world to come . such a letter as this , hath the mightie and terrible god , most glorious in all power and majestie , who is even a consuming and devouring fire ; sent unto us miserable men , by nature wretched and forlorne creatures , dust and ashes : why then , with what reverence , chearefulnesse , and zeale , ought wee to receive , reade , heare , marke , learne , understand , and obey it ? a second motive , may be the precious , golden , and divine matter which is contained in the booke of god , and that true and ever-during happinesse , to which it onely can bring us . there is nothing proposed and handled in the word of god , but things of greatest weight , and highest excellency : as , the infinite majesty , power , and mercy of god ; the unspeakable love and strange sufferings of the sonne of god , for our sakes ; the mighty and miraculous working of the holy spirit upon the soules of men . there is nothing in this treasury , but orient pearles , and rich iewels ; as , promises of grace , spirituall comfort , confusion of sinne , the triumph of godlines , refreshing of wearied soules , the beautie of angels , the holinesse of saints , the state of heaven , salvation of sinners , & everlasting life . what swine are they , that neglecting these precious pearles , root only in the earth , wallow in worldly pleasures , feede upon vanities , transitorie trash , and vanishing riches , which in their greatest need will take them to their wings , like an eagle , and flie into the heavens ? besides , the word of god is only able to prepare us for true happinesse in this world , and to possesse us of it , in the world to come . it only begets in us a true , intire , and universall holinesse ; without which , none shall ever see the face of god , or the glory of heaven : for it is impossible , hereafter to live the life of glory & blessednes in heaven , if we live not here the life of grace and sincerity , in all our waies . it is called the immortall seed , because it regenerates and renewes us both in our spirits , soules , and bodies : in our spirits ; that is , in judgement , memory , & conscience : in our soules ; that is , in our will and affections : in our bodies ; that is , in every member . if the prince of this world hath not blinded the eyes of our minds , and that we be not reprobats , as concerning salvation , it only is able to inlighten our understandings , to rectifie our wills , to sanctifie our hearts , to mortifie our affections ; to set davids doore before our lips , that are offend not with our tongues ; to set iobs doore before our eyes , that they behold not vanity ; to manacle our hands & feet with the cords and bands of gods law , that they do not walke or worke wickedly : nay , and it is able to furnish and supply us with sufficiencie of spirituall strength , to continue in all these good things , and in a godly course vnto the end . and if we be once thus qualified , we are rightly fitted and prepared for the glory that is to be revealed . as before , this holy word did translate us from the darknesse of sinne , into the light of grace ; it can now much more easily , with joy and triumph , bring us , from the light of grace , to the light of immortalitie , and everlasting pleasures at gods right hand . a third motive may be this : wee must be judged by the word of god at the last day . if any man ( saith christ , ioh. 12. 47 , 48. ) heare my words , and beleeve not , i judge him not ; for i came not to judge the world , but to save the world : he that refuseth me , and receiveth not my words , hath one that judgeth him ; the word that i have spoken , it shall judge him in the last day . whensoever wee shall come to judgement , and appeare before gods tribunall , ( and wee little know how neere it is ) two bookes shall be layd open unto us ; the one , of gods law ; another , of our owne conscience : the former , will tell us what wee should have done ; for the lord hath revealed it to the world , to be the rule of our faith , and of all our actions : the other , will tell us what wee have done ; for conscience is a register , light , and power in our vnderstanding , which treasures up all our particular actions against the day of triall ; discovers unto us the equitie , or iniquitie of them ; and determines of them , either with us , or against us . now we must not take any exception against the first ; that is , the law of god : for the law of god ( saith david , psal . 19. 7. ) is perfect , converting the soule : the testimonie of the lord is sure , and giveth wisedome unto the simple . wee cannot against the second ; that is , the booke of our conscience : for it was ever in our custodie and keeping ; no man could corrupt it ; there is nothing writ in it , but with our owne hands . now , in what a terrible fearefull case will a man be at that day , when he shall see the booke of god layd open before him ; in the light whereof hee should have led all his life , and by which he is now to be judged ; and yet know himselfe to have had no knowledge , but to have beene a meere stranger in it ? though the great things of the law were many times published and preached unto him , yet hee counted them but as a strange thing . every mans conscience is naturally corrupt , defiled , and uncomfortable ; and can endure and digest reasonable quietly the rage of disordered affections , many vile corruptions , and sinfull actions : and therefore , at the last day , when it shall be awakened , opened , examined , it will bring forth nothing , but the worme that never dyes , strange confusion , and condemnation ; except it hath beene formerly in this world enlightened , purged , and sanctified by the word of grace , and the bloud of the lambe . most accursed then , and forlorne , will be the state of every ignorant man , when he shall appeare before the iudge of all the world : when he lookes upon his conscience , he shall finde nothing but guilt , and horror : when upon the law , and upon the word of god , after which he should have lived , and by which he must now be judged ; it will be to him but as a sealed booke ; hee will see nothing but his owne ignorance , blindnesse , and strangenesse in it : and therefore , all the plagues and curses denounced in it against ignorant , wicked , and unrepentant sinners , shall be his portion , in the lake that burnes with fire and brimstone for evermore . this ought then to stirre up every man , with all care and conscience , to store himselfe , while he hath time , with saving knowledge and holy obedience unto that word , which must be his iudge in the last day : nay , and let him take heed unto his feet , and looke unto his behaviour , when hee enters into the house of god : for in that day he must answer and be countable for every sermon that he hath heard , and for every lesson he hath beene taught out of the booke of god : if they have not enlightened his understanding , they have hardened his heart ; if they doe not now reforme him , they will hereafter confound him ; if he doe not profit by them , he shall be sure to be plagued for the neglect of them : for gods word is unto every man that heares it , either the savour of life unto life , or the savour of death unto death : it is a two-edged sword ; it either kills the sinne , or the soule , it must and shall prosper in the worke for which it is sent . god will rayse glory , hee will winne honour unto himselfe , from every man. if hee cannot be glorified , by his conversion , and salvation ; hee will glorifie his owne name , in his deserved overthrow , and just confusion . a fourth motive may be ; that horrible and fearefull punishment and destruction , which at length will certainely befall all negligent and contemptuous hearers , and those that practise not the power thereof in their lives and conversations . whosoever ( saith our blessed saviour ) shall not receive you , or heare your words ; when yee depart out of that house , or that citie , shake off the dust of your feet : truly i say unto you , it shall be easier for them of the land of sodome and gomorrah , in the day of iudgement , than for that citie . the infamous abominations , the damnable and crying sinnes of the sodomites are knowne unto all : who hath not heard of those flouds of fire and brimstone , which swept them away , as the hatefullest creatures that ever lived upon the earth ? how rufull then , and how lamentable will be their condition , who are lyable and subject to more horrible plagues than these ? wee should therefore consider , that the negligent , irreverent , and unprofitable hearing of the word of god , is a sinne of a farre greater weight , and more fearefull consequence , than we ordinarily imagine . when wee heare the ministers , and embassadours of god , delivering his mind , and revealing his will unto us , out of such places as these , we are to conceive , that in a neerer and more speciall manner , wee stand in the presence of the great god of heaven and earth , who is clothed with infinite terrour , power , and majestie ; and thereafter , we ought to proportion our behaviour and carriage , with reverence , humility , and obedience to so great a presence . earthly princes will not endure contempt and disgrace at their subjects hands : they cannot abide to have their majestie and authority lightly set by , their lawes and commands to bee neglected and troden under foot : why then should the lord of glory , of justice and power , beare such indignities at the hands of sinfull men , which are his most abject vassals , and contemptible creatures ? certaine it is , if wee weight aright the greatnesse of that god , before whom wee stand , and our owne vilenesse , wee should hold it most just , if he should presently in the place where we stand , punish and plague our sleepinesse , talking , wandring thoughts , and irreverent carriage at hearing his word , with some sudden and markable vengeance , to be a spectacle & example unto others , for neglecting so great salvation . it is gods great mercy that such plagues and judgements are respited , suspended , and deferred ; for even all the curses in the booke of god doe naturally , deservedly , and in the course of gods justice , belong unto the negligent hearer , and disobedient unto the word of god. all these curses ( saith moses deut. 28. 49. ) shall come upon thee and pursue thee , and overtake thee , till thou be destroyed , because thou obeyest not the voice of the lord thy god. i come now in the second place to the temptations and lets whereby a man may bee hindered from hearing the word of god , profiting by it , and a conscionable practising of the same . the highest in impiety , and most horrible , is a spice of atheisme , which satan suggests into worldly men , whereby they wickedly , and very blasphemously thinke , that the sacred word of god , is but a politike invention and devise to keepe men in awe and order , in cities and societies , and to preserve them from wildnesse and outrages . but i would gladly know whose worke and invention it is , if it be not gods almighty ? it is not mans : for it directly and strongly opposeth against the streame of his sensuall delights , and earthly pleasures : it curbs his most desired contentments , and crosseth the naturall bent of his affections . it is not satans : for he in all ages hath fiercely and furiously set himselfe against it ; and it is the engine that batters and beats downe his kingdome of darknesse . it is not any angels , or other creatures : for the * majestie , excellencie , miraculous efficacie , and wonderfull power of gods word , is farre above the reach and capacity of any creature ; transcendent to all created understandings , and finite comprehension . besides , the famous miracles , the many visions , the true fore-telling of things to come ▪ the inward , lively and effectuall workings upon the soules of the elect , and many other singular and sacred markes & characters of divinity stamped upon it , doth plainly shew , that it is the alone holy invention of gods divine , pure and infinite understanding , and revealed to the world for the inlarging of gods glory , and the salvation of many a thousand soules ; for the confusion of the kingdome of satan , and just condemnation of the children of hell . take heed then in the name of god , that you give not entrance or entertainment to any such fearefull blasphemous temptation , whereby the love and zeale to gods word may be cooled , or you grow lesse carefull in purchasing and practising the knowledge and power of it . this let layes hold onely upon men of a reprobate sense , and those that are already marked out for certaine damnation . a second let and hinderance from hearing the word of god , is recusancie , the cozenage and imposture of popery . for such is the wickednesse and cruelty of that superstition and mystery of iniquity , that it labours might and maine to keepe all the world close prisoners in the dungeon of darknesse and ignorance , and for ever to deprive them of the light of the gospell . the prophane professors of this bloudy religion , hold ignorance to be the mother of devotion , and a very dangerous thing for simple people to pry into the booke of god. and so they doe more safely and securely feed their followers with their owne damnable principles of treason , rebellion , disloyalty and disobedience to lawfull kings . so they lead ignorant people which way , and as farre as they will in the kingdome of darknesse , even to beleeve that blowing up of whole states , and killing of kings , are very glorious acts , and merit the brightest crowne of immortality , and the highest seat in heaven . i hope in the lord there is none of you , but with all his heart hates and detests this bloudy , murtherous , and idolatrous generation ; and will by no meanes suffer his right eye of knowledge in gods word to be put out by these cursed ammonites . adde here another let , which is separatisme , see ta. pag. 79. a third let and hinderance , is the height of hardnesse of heart , and most damned desperatenesse in sinning , when men are become so greedy of fulfilling their sinfull pleasures , that they drinke up sensuall delights like water , draw on iniquity like cords of vanitie , and sinne as with cart-ropes : for then they beginne to say with themselves , even to god himselfe , with them in ●ob 21. 14 , 15. depart from us , for we desire not the knowledge of thy wayes . who is the almighty , that we should serve him ? and what profit should we have if we should pray unto him ? and with those to whom isaiah in his fifth chapter denounceth a fearefull woe ; let him make speed , let him hasten his worke , that we may see it , and let the counsell of the holy one of israel draw neare and come , that wee may know it . men that are possessed with such a rebellious and scornfull spirit as this , neither much care for god or his wor● threats or promises , judgements or mercies , heaven or hell . no marvell then though they set light by gods ministers , and seeke not for instruction in holy knowledge , and heavenly wisdome . that wee may be preserved from this horrible and desperate case , and so fearefully hardning our hearts against the word of life and salvation , we must be very carefull and watchfull , that wee give not way , passage , and entertainment to wicked thoughts , and the first sinfull motions : for in this manner , a man proceedes to the height of sinne , and a reprobate sense . there first ariseth in his heart an idle and wandering thought of some unlawfull thing ; as of lust , covetousnesse , pride , malice , prophaning the sabbath , cozening , and circumventing his brother ; and such like . secondly , it begins to allure , entice , and conferre with the will. thirdly , the will doth , as it were , take it by the hand , and is tickled , pleased , and delighted with it . then followes consent : consent sets the affections on foot , and plots the accomplishment and practice of it ; and sinne practised with pleasure , brings custome . custome sharpens a mans wit , and makes him looke about , how to excuse it : from excusing sinne , hee growes to defend it : defence of sinne , makes him obstinate , and resolved to continue in it : obstinatenesse begets boasting , and glorying in it . and if a man once become impudent , and take a pride in sinning , there presently follows a brazen brow , and whorish fore-head , an yron sinew in the necke , a heart as hard as the nether milstone , a seared conscience , and a reprobate sense . these are the steps , by which a man riseth into the seat of the scornefull : and upon the top of these stayres , sinne sits in the greatest triumph and soveraigntie ; and banisheth out of a mans heart , all feare of god , love to his ministers , and zeale unto his word . a fourth let and hinderance from hearing gods word , and yeelding entire obedience unto it , is a very pestilent and politike conceit , which possesseth the hearts of very many ; whereby they are perswaded , that lawes divine are but like humane or mens constitutions : as these execute none , but chiefe malefactors ; so these decrees of god will at last condemne none , but infamous and notorious sinners . and therefore , if they be but pettie offendors , or onely maintaine but one sweet sinne in themselves ; if they be not of the worst sort , though they be not so forward hearers of sermons , so scripture-wise , or hold such a strict course of holinesse in their conversation : yet they thinke with themselves , their case is good enough , and that it will goe well enough with them at last . hence it is , that they are cold , and carelesse , in esteeming of hearing , and conforming themselves to the ministerie of the word . but let no man deceive himselfe : the destruction of the negligent hearer of the word of god , and the disobedient to the gospel of christ iesus , shall be as the destruction of * sodome , and farre more grievous . he that lyes and delights in any one knowne sinne , of which his conscience is convicted , is in a fearefull case . without faith , it is impossible to please god : and , without holinesse , no man shall see the face of the lord. and none hath either faith , or holinesse , without saving knowledge out of gods booke . without the new-birth , and continuance in grace unto the end , no man shall be saved : and , sincere obedience to a constant and conscionable ministerie of the word , is a meanes both to beget , nourish , and continue saving grace . and , let mens conceits be what they will ; as sure it is , as god is in heaven , not one jot or tittle of all the plagues and curses registred in gods law , but shall be severely executed upon all ignorant and unrepentant sinners , and poured upon the hairie scalpe of all such as goe on still in their wickednesse . a fifth let and hinderance of hearing the word of god , is an excessive and immoderate delight , and an eager and earnest pursuit of the sinfull pleasures of a mans sweet sinne . * by a mans sweet sinne , i meane that , which his corrupt nature hath singled out , and made speciall choise of , to follow and feed upon , with greatest delight and sensuall sweetnesse ; which , by custome and continuance , hath taken deepest root and surest hold in his heart : upon which , all his affections and desires are carried with sharpest edge , heat , and headlongnesse ; and to which , hee makes all occasions and circumstances , friends and acquaintance , religion and conscience , all the powers both of soule and body , and outward estate , serviceable and contributorie , as to that which chiefely rules and reignes in him . this sweet sinne , in some , is worldlinesse , earthly-mindednesse , and covetousnesse : in others , it is voluptuousnesse , lust , and vncleannesse ; pride , pleasures , drunkennesse , or such like . now certaine it is , carnall , prophane , and unregenerate men , doe many times preferre the pleasures of their sweet and most delightfull sinne , before the comforts of gods house , the congregation of the saints , and the preciousnesse of the word preached . and therefore , howsoever they may ordinarily come to sermons , ( though it be rather for fashion , and of custome , than with heartie and true devotion ) yet if some speciall gaine and profit be to be layd hold upon at that time ; if some extraordinarie pleasure , feasting , pastime , and companie be then to be enjoyed ; they make no conscience to turne their backes upon the house of god , and the ministerie of the word , even upon the sabbath day : so , for a little sinfull pleasure , or worldly contentment , wretchedly abandoning gods holy ordinance , and the necessarie meanes of their owne salvation . that many men are thus wickedly hindered from hearing the word of god , appeares in math. 22. and luke 14. the glorious magnificence , and rich comforts of heavenly cheare in the house of god , are notably set out unto us there , by divers circumstances , in the parable of the great feast . first , it was a wedding feast ; which usually is full of joy , comfort , and great solemnitie . secondly , it was made by a king ; and therefore , like unto himselfe , royall , and princely , in plentie and varietie , answerable to his state and greatnesse . thirdly , it was made at the marriage of a kings sonne ; which would make it yet farre more sumptuous , full of pompe , and noble entertainment , than if it had beene for a servant , friend , or ordinarie person . by all this , is meant the ministery of the word , and gospel of christ iesus ; wherewith every faithfull man is feasted , made gods sonne , and married to christ himselfe for ever , in righteousnesse and in judgement , in mercie and in compassion . this feast being in full readinesse , servants are sent out , to invite guests : but for all the glory , comfort , and magnificence prepared for them , in this wedding , and royall feast ; many refuse to come , and make excuse : one saith ; he hath bought a farme , and must needes goe to see it : another hath bought five yoke of oxen , and goes to prove them : another hath married a wife , and therefore he cannot come : another is busied about his merchandise , buying and selling , and can hardly spare so much time . thus one sinfull delight or other , profit , pleasure , companie , or the like , doe many times stay and hinder prophane and worldly men from hearing the word of god , and from this spirituall and heavenly feast in his house ; whereby their soules might be satisfied , as it were with marrow and fatnesse , with the comforts of grace , and a taste of the joyes of heaven . it is very strange , that any man should be so bloudie and cruell to his owne soule ; that , whereas by the breaking of the word of life unto him in such places as this , he might have it furnished with spirituall strength , towards everlasting life : yet for some earthly pelfe , and temporall pleasure , absenting himselfe , he suffers it to starve in ignorance and prophanenesse ; the immediate and certaine passages to eternal death . let a man imagine with himselfe , when he purposes and resolves to absent himselfe from a sermon , that hee layes , as it were , in the one scale of the weights , the glorious majestie , presence , and honour of god ; the comfort , happinesse , and salvation of his owne soule : and in the other , a little wretched pleasure , or profit ; and so suffers this miserable vanitie to weigh downe so infinite a majestie . for , first , gods house , where his word is faithfully preached , is , as it were , the presence-chamber of the everlasting king of glory . here he sits in a chaire of state , with more speciall and eminent power and majestie , as anciently he sate betweene the cherubins . secondly , christ himselfe is here present : for , wheresoever two or three are gathered together in his name , he is in the midst of them . and so he is said , to walke in the midst of the seven golden candlesticks ; and with speciall power and providence to direct and guide these holy exercises . thirdly , the holy spirit of god is present , in our assemblies ; plentifully shedding into the hearts of the faithfull , the rich treasures of wisdome and grace . fourthly , the blessed angels of god are here ; as appeareth , 1 cor. 11. 10. not onely to doe service unto the lord , unto the elect , and unto his ministerie ; but also , after a sort , to solace and rejoyce themselves in the beautie of gods house , and in the mysteries published in the gospel : as appeares , 1 pet. 1. 12. fifthly , gods holy saints here present themselves ; in whom , all our delight and comfort ought to be : for they onely are truly excellent , allyed unto christ , and heires of heaven . lastly , here alone ordinarily are to be had blessings , life , and salvation : for the word preached is the ordinarie meanes to beget the unconverted unto god ; by inlightening their eyes , opening their eares , softening their hearts , planting faith in their soules , and holinesse in their conversations : so that , of the children of wrath , they become the sonnes of god. hence it is , that it is called , a ministerie of reconciliation , of peace ; a word of grace ; of salvation , and of life . if a man be alreadie converted , and in the state of grace , he may receive these blessings by it : it is a powerfull meanes of the spirit , to encrease his knowledge in heavenly things , and the affaires of the soule ; by dayly clearing his judgement from ignorance and error , by informing it with spirituall wisedome , and all necessarie truths , and needfull knowledge . to adde strength , and vigour , and encrease unto his faith ; that hee may grow and proceed , from the infancie and weakenesse in christianitie , to tallnesse and perfection in christ . to preserve him from luke-warmenesse , worldlinesse , and securitie ; to recall him from his wandrings and strayings out of the way of sincerity ; to settle , comfort , and confirme him in a godly course . to prevent his falls , and relapses ; because by it hee is furnished with christian armour , against temptations ? he is resolved in all doubts , and cases of conscience ; he is admonished of all crooked wayes , occasions , and down-falls to iniquity . to reclaime him from back-slidings ; to rayse and recover him out of falls , and to restore him to his first love ; by discovering unto him the foulenesse and danger of sinne , the power of his owne infirmities , the bitter root of originall sinne , the pestilent and impoysoned fruits thereof ; and by dayly urging the blessings of true repentance , and the practice of a good conscience . most absolutely to guide and conduct him in the way of righteousnesse , and whole course of christianitie ; to furnish him with zeale and uprightnesse in all holy duties and services of god ; with faithfulnesse and conscience , in the discharge and executions of his calling ; with holy meditations , when he is alone ; with harmlesse behavior , and light of good example in company , and amongst others ; with wisdome and care , ever intirely to sanctifie the sabbath , and to teach and pray with his family . marke now , i beseech you ; sith the ministery of the word is ever graced with so glorious presence , and such incomparable blessings as i have now reckoned up unto you ; he that turnes his back upon a sermon , for the injoying of profit , pleasures , pastime , companie , feasting , or any other worldly and by-respect ; he wilfully forsakes the salvation of his owne soule , he casts behind him all these happy blessings and comforts , tendered unto him by the ministery of the word ; he throws himselfe desperately out of the presence of god almighty , christ iesus , the holy spirit , his blessed angels , the congregation of saints , into the power and clutches of satan , into the company of wicked and prophane men , upon the just indignation and revenge of all the creatures , upon the wrath and curse of god , and the shipwracke of a good conscience . take heed then i beseech you , how you bee drawne by any worldly affaires from the hearing of the word , especially on the sabbath day , lest thereby you make it plaine , that you preferre your owne particular , before the glory of god ; earthly gaine , before a crowne of immortality ; a little vanishing pleasure , before the endlesse joyes of heaven ; and that yee yet lie and delight in one sweet sinne or other , which keepes all saving grace out of your soules . a sixth let and hinderance from hearing the word of god , are certaine prophane and unwarrantable perswasions and conceits , which are entertained and harboured in the hearts of ignorant and wilfull people . some of them thinke with themselves that there is no such great need of following sermons , and frequenting holy assemblies , especially if at the same time they be not ungodly bufied and exercised at home ; and therefore they aske ; what can we not save our soules , and come to heaven , unlesse we trudge and trot so often to church ? have we not the bible , and other good bookes at home to reade upon ? can we not pray and praise god at home ? they might as well aske ; can wee not have a harvest unlesse we have a seed time , and raine , yea , both the former and the latter raine ? or can we not live except we have meat ? certainly no. no more can any man be truly sanctified and saved , nor live either the life of grace here , or expect the life of glory hereafter , unlesse he follow the ordinary meanes appointed and sanctified by god for his salvation : except he submit himselfe to that policy and order which god with great wisdome hath established in his church . would a man be taken for a good subject , who should peevishly oppose himselfe against a law agreed upon and commanded by the king and state , for the great good of the common-wealth ? god himselfe hath appointed a publike ministery in the church ; pastors and teachers for the gathering of the saints , and all that belong to life ; and is it fit that any private exercise should crosse gods publike ordinances ? no ; it is both inconvenient and wicked , and gods blessing is never to be looked for , upon any action and exercise , though never so good in it selfe , if his will be not obeyed . i , but some will say ; it is good indeed sometimes now and then to heare a sermon ; but what needs so much preaching , and sermon upon sermon ; would they have us saints and angels upon earth ? wretched is that man which is weary of the word of life . and hee hath no true taste of holy things , which loaths this spirituall manna , though never so often reigned from heaven . there is no saving and true knowledge of god in that man , who desires not to grow in grace , and in the knowledge of the lord iesus christ . would we not thinke him mad and distracted that should thus reason against his owne life ? i hope i have eaten meat enough heretofore , and furnished my selfe with sufficient strength , so that i now need no more , and therefore i will neither eat nor drink more while i live . even just so doth he reason and plead against the life of his soule , who complaines of too much preaching , and too many sermons . david , that blessed king , and holy prophet , who was advanced both in knowledge and holinesse , above the ordinary reach and perfection of men , and lived as an angell upon earth ; yet he acknowledgeth himselfe greatly to stand in need of stirring up , by meanes ordained of god for that end . as we may gather out of psal . 84. and in many other places . in that psalme he makes a most grievous and mournfull complaint , that he is debarred and banished from all accesse unto the publike worship and service of god ; holding himselfe in this respect more miserable than some of the bruit creatures , which had liberty to build their nests , and lay their young neare the altars of the lord ; which benefit he could not now enjoy . now if this man of god so longed and laboured after the meanes of grace and comfort , what ought those to doe , who are of little or no faith ; who are but novices and petties in the schoole of christ ; who are but babes in christianity , or utterly without grace ? i , but our fore-fathers ( will others say ) were never troubled with so many sermons , and yet we hope they are well , and in heaven . our fore-fathers wanted the meanes , and that full glorious noone-tide of the gospell of iesus christ , which we by the grace and mercy of god enjoy . and therefore whosoever of them perished without them , shall certainly be beaten with fewer stripes , than those that shut their eyes against the faire and blessed sun-shine of gods holy truth , which is shed round about us , and if it be hid , it is hid onely to those that perish , in whom the god of this world hath blinded the eyes of their minde . besides , if it so pleased the lord in his just and secret judgement to suffer some of our fore-fathers to live and die under the tyranny and darknesse of antichrist ; how much are we bound to blesse god , that we are borne and brought up in the light of the gospell ; and what heavie plagues and great damnation doe wee bring upon our selves , if wee neglect or despise so great salvation . i , but yet further , ( will some say ) wee have lived some of us fortie , some thirtie , some twenty yeares , without so much preaching , and yet have holden good credit and reputation in the world , and prospered in our wayes , would you now have us so forward in running to sermons ? strange it is to see how wise the simplest are in matters of the world , about their temporall state , but how simple and blinde the wisest worldlings are in the affaires of heaven , and about their greatest , spirituall , and eternall good . let us suppose a man to have lived long in a poore cottage , and now at length to have some great and rich lordship befallen him ; doe you thinke hee would reason thus : why , i have lived some thirtie or fortie yeer●● now alreadie in this low estate with good conte●●●ent , and credit , amongst my neighbours ; and therefore here i will rest , the rest of my dayes ; i am too old now , to change my former estate ? would such a foole as this , be found in a whole countrey ? and yet many countries are full of such fooles , in respect of spirituall advancement , and the salvation of their soules . me thinkes , those that have long lived in ignorance , and blindnesse , should rather conclude thus : have i thus long and so fearefully lived without god in the world , without knowledge of his truth , faith in christ , and conscience of my wayes ? oh , then it is more than high time now at length to awake out of sleepe , and to open mine eyes , and to imbrace this glorious sun-shine of the gospel , which the lord of his great mercy hath brought unto me , that so i may be enlightened to eternall life . as for prospering in the world , that is no marke of a good soule ; nay , it is commonly the let of the wicked , not to be plagued like other men , but to bring their enterprises to passe , psalme 73. nay , yet further : there is no greater curse can befall any man , than to prosper in the world , and be out of the way to heaven . i , but ( will others say ) to the attaining of eternall life , what needs so much adoe , so much preaching , catechising , expounding , conferring , meditating , teaching and praying with our families , which are so much and so often urged upon us ? when all comes to all , this is the summe and end of all ; to feare god , and keepe his comm●●dements ; that we love god above all , and our neigh●●● as our selves : and we hope we can doe this , without all this adoe . to feare god , and keepe his commandements , ( which is the whole dutie of man , as the preacher speakes in his last chapter ) and to love god above all , and our neighbors as our selves ; ( upon which hangeth the whole law and the prophets , as christ tells us , math. 22. ) are indeed soone spoken , but not so easily , truly learned ; and most hardly , sincerely practised . is it enough , thinke you , to make a man a good carpenter , or mason , to say ; that , that is soone learned ; and , i know as much as the best workman can teach or tell me : to build an house , is nothing but to lay the foundation , to reare the walls , and cover it with a roose ? is it enough to make a good husbandman , to say ; i know as much as the best husbandman can teach me ; for husbandry is nothing else , but to sowe and reape ? is it enough to make a good preacher , to say ; it is no such great matter , to make a sermon ; i know as much in that point , as the best scholler amongst them can tell me : to preach , is nothing else but to expound the text , gather doctrines , and make use and application to the hearts & consciences of the hearers ? but it would be long before these idle and emptie vaunts would build houses , fill barnes , or save soules . there is farre more required to these businesses , than so : there is to be undergone much toile and labour , much care & trouble , expence and exercise , before any of these workes can be rightly accomplished . it is even so in the great worke of salvation , and the attainment of heaven . the state of grace , and trade of christianitie , is not so easily purchased & practised . there goes more to saving of a soule , than bold & ignorant brags : than to say ; if that be all , i hope i can quickly and easily learne to love god above all , & my neighbor as my selfe : for before these , there goes many things ; as , knowledge of gods will , and word ; a thorow view of our owne misery & corruptions , in the glasse of the law ; strange agonies , and sore pangs in the new-birth , and sorrow for sinne , refreshings and coolings by the mercies of god , and merits of christ ; faith , repentance , sanctification , a blessed & holy change in the whole man , both body , soule , and spirit . and then follows new obedience ; which consists in the uprightnesse and sinceritie of our owne hearts ; a conscionable and charitable carriage towards our neighbors , and a zealous constancy in all religious duties and right service of god : which must be universall , in respect of the object ; that is , we must walk in all his commandements : totall , in respect of the subject ; that is , we must serve him in all the powers of our soule , and parts of our body ; in our thoughts , words , and actions : in all which things , and holy courses , if a man be not particularly instructed , experienced , & practised , his love of god and his neighbour is but in word and tongue , not in deed and truth . a man , if he be disposed , may quickly perceive and discerne the truth or hollownesse of his heart in this point . god hath straitly commanded an entire sanctification and keeping holy of the sabbath . let a man then consider , if he suffer himselfe to be drawne away from holy exercise on that day , by pleasures , profit , pastime , companie , ease , idlenesse , or other worldly occasions ; why , then he preferres meere vanities , and the desires of his owne heart , before the glory and honour of god ; and so doth not love god above all . the true love of a mans selfe , doth chiefly & principally consist in furnishing himselfe with saving knowledge , sinceritie of heart , godlinesse of life , a good conscience , and spirituall comfort , against hee come to iudgement . now , if hee love his neighbour as himselfe , he is not still talking with him of worldly matters ; but especially labours with him for his conversion , entertainment of grace , and encrease in godlinesse . if these be not his cares , both for himselfe and his neighbour , he truly loves neither . thus may a man examine himselfe through all the commandements in particular ; and see , whether it be so easie to love his neighbour as himselfe , and god above all . i , but where there is so much preaching , there is much disquietnesse and discontentment : for men are abridged of their former ancient pastimes , and pleasures , and urged unto more strictnesse of life . when as all was well before , in much quietnesse and peace , the preaching of the word breeds new stirres and contrary affections in men . no marvell , though there be much struggling and striving , great noyse and stirre , before the strong man in the gospel can be dis-armed and dispossessed of his holds ; that is , before sathan , having long reigned in the hearts , and sat in the consciences of ignorant and prophane men , will be cast out , by the preaching and power of the word . this conquest costs full deare ; it will not be had , without the losse of our dearest delights ; without shedding the very hearts-bloud of our beloved and bosome-sinne ; which flesh and bloud will not yeeld unto , without blowes and bloudshed . you may assure your selfe , where the light of gods truth begins once to peepe out , and the power of grace to worke , for the driving away darknesse , and subduing prophanenesse ; you shall be sure ever there to have three fierce and implacable enemies , and opposites , to start up ; sathan , wicked men , and a mans owne corruptions . while men lye in sinne , ignorance , and under the shadow of death , sathan lets them alone , meddles not much with them , never troubles or disquiets them , but procures them all temporall happinesse , and carnall contentments , that can be ; ( for he knowes full well , if they so continue , they are sure his owne , and children of endlesse perdition : ) but if once , by the power of the word , they be enlarged out of the slaverie of sinne and death , and lay hold upon salvation , and the glorious libertie of the saints ; why then he begins to bestirre himselfe like a madded & enraged lion , and labors with all his malice and policie to hinder and dash such proceedings . and in this conspiracie , hee joynes unto himselfe wicked and reprobate men , to rayle , revile , and rage against sinceritie : i , and besides , a mans owne corruption , and sinfull flesh , doth fret and fume , when it feeles it selfe curbed and snaffled by the law of the spirit . the gospel indeed is a gospel of peace : but of what peace ? of peace with god , with good men , and a mans owne conscience ; of the peace that passeth all understanding : but it ever proclaimes open warre against wickednesse , prophanenesse , and corruptions ; it will have no peace with impietie , carnall securitie , and rebellion unto the lawes of god. hence it is , that our saviour tells us in the gospel , that he came not to send peace into the earth ; but rather , fire , debate , and the sword : that is , wheresoever his word is published powerfully , and conscionably , with fruit and effect upon the soules of his elect ; there , by accident ( as they say ) it stirres up much rage and bitter opposition against gods children . for , as there is no true inward peace unto the wicked ; so , in this world , there is no outward peace unto the righteous : but commonly they are still exercised with one crosse and temptation , or other ; either the devill , or wicked men , are still plotting or practising mischiefe and miserie against them . but you must conceive , that the disquietnesses and troubles that arise at the preaching of the word , are not caused by it , but by mens corruptions . would any man thinke , that saint paul , or his preaching , were in fault , because there was much adoe , and an hurly-burly almost wheresoever he came ; and not rather the wicked infidels , which could not endure to have their sinnes reproved ? neither the sower , nor the seed , math. 13. are to be blamed , that it doth not prosper and fructifie ; it is the ground that is onely in fault : which is either stonie , or thornie , or barren ; or else , it is the envious man , that soweth tares : the sower doth onely his dutie , and the seed is pure and precious ; it is mens corruptions , and prophane hearts , that causeth all the stirre . amongst foure kinds of grounds , there is but one at the most ( as appeares in the parable of the sower , math. 13. ) in which the immortall seed of the word takes root , prospers , and fructifies : onely the good and honest heart profits by preaching ; to all others , it is the savour of death unto death : and whom it doth not humble , it hardneth ; whom it makes not so meeke as a lambe , and like a little child in humilitie , it makes as fierce and furious as a lion , against the power of grace wrought in others , and against the profession and practice of sinceritie . no marvell then , though where the word of truth begins to beare sway , there be many times much adoe , and resistance by carnall and prophane men . i , but ( will some say ) this word is brought unto us by weake and fraile men ; sometimes by those , who are of notorious and infamous life and conversation : and therefore wee have lesse heart to beleeve and obey them . if wee had the word published by an angel , or an apostle , or some more excellent and powerfull meanes , and embassadours , wee should more easily and willingly heare , beleeve , and obey them . it is gods great mercie unto us , that it pleaseth him so farre to condiscend to our infirmitie , as to open unto us the rich treasures of his heavenly word , by men of the same condition and frailtie , and subject to the same passions with our selves . hee might by terrible and astonishing voices , out of lightnings , thunders , and earthquakes , able to breake the hardest rocks , and stony mountaines , ( as he did in the giving of the law ) force us to obedience : or he might send his angels , armed with power and puissance , to execute present vengeance upon all those which doe not presently submit themselves to the scepter of his christ , and soveraigntie of his word . but in great mercie and compassion unto us , hee chuseth rather to teach us by a still and soft voice ; by a more faire , familiar , and fit instruction for us ; even by such as our selves , of our owne nature , frailtie , and condition . here in he shewes his great love unto us , in that he vouchsafeth to put his fearefull and glorious word into the mouth of a mortall and sinfull man. what an honour and advancement is it unto mans nature , unto mankind , that the high and mightie god of heaven and earth should single them out for so glorious a service ; sanctifie their tongues , to deliver his good pleasure , and newes of salvation unto the sonnes of men ? that hee should acquaint and put them in trust with such high mysteries , and heavenly matters , of so soveraigne and saving use , both to themselves and others ? but it may be , besides common frailtie and infirmitie , the minister and messenger of the word is of lewd and prophane life , and condition . if he be , more is the pitty ; the scandall of the ministerie is the greater , and his owne damnation more smarting and terrible . see psal . 50. 16 , 17 , &c. but notwithstanding , the prophanenesse of the preacher is no priviledge to the hearer , either of negligence or disobedience . he that turnes his eare from hearing of the law truly preached ( though by a pharise ) even his prayer is abominable , prov. 28. 9. hee that despiseth the word , shall be destroyed , prov. 13. 13. hee that obeyeth not the sonne , in his ministers lawfully sent , though not sanctified themselves , shall not see life , but the wrath of god abideth on him . christ himselfe , in the gospel ; bids his followers to observe and doe whatsoever they were bid by the scribes and pharises , which sate in moses chaire ; but not to doe after their works ; for they said ▪ and did not . every minister is to be heard , received , and followed , so farre as he followes and delivers to the church the truth of god , and doctrine of the apostles . for therein he is an angel of the lord of hosts , and embassadour in the stead of christ. and all the parts of the ministerie in his hand ( he following the word ) shall as certainely be accomplished , as if an angel , or christ from heaven should presently and potently execute them . if hee denounce iudgements against sinne , it is as if the voice of god himselfe should be heard from heaven ; as if the lion of the tribe of iudah should roare . if he poure the oyle of comfort into a wounded and distressed conscience , it is as sure and certaine , as soft and sweet to the beleeving soule , as if the angels should comfort him , as they did christ in his agonie ; or , as if christ himselfe should mercifully reach out his glorious hand , through the clouds , and binde up his broken heart and bruised conscience with a plaister of his owne precious bloud . if hee instruct , admonish , reprove , exhort , perswade , from ground and warrant out of the word ; it is all one , as if christ himselfe should doe it : who hath said ; he that heareth you , heareth me . let men therefore pretend what they will ; if they will not heare , beleeve , and obey the lord , speaking in the ministerie of the word , though the meanes and messengers be never so base and vile , fraile , weake , and sinfull . let an angel come from heaven , a devill from hell , or a man from the dead ; yet would they not beleeve . for , if a man were truly humbled , hee would tremble at gods word , of whomsoever hee heard it . if hee had a spirituall taste , hee would relish the heavenly food , whosoever ministred it . if hee had gods holy spirit , hee would know and acknowledge his sword , which is the word of god , in whose hand soever he saw it . and untill he have this spirit , a spirituall taste , and an humble heart , hee will not beleeve ; especially with effect , fruit , and practice , let him pretend whatsoever he will ; neither angels , nor men ; dead , nor living ; moses , nor the prophets ; peter , nor paul ; not christ , nor god himselfe ; if the one were living againe upon earth , or the other would be pleased , or it were possible , to speake immediately to him . for conclusion of this point , let us know , that the ministerie of the word is gods ordinance ; which dependeth not upon the worthinesse of him who delivereth it ; neither is it made void and uneffectuall , by his weakenesse and wickednesse : but it hath it vertue , force , and power from the blessing of god , and from the inward operation of his spirit ; who applyeth it to the hearts and consciences of men , and thereby illuminates their understandings , begetteth faith in them , and all sanctifying and saving graces . i , but ( will some say ) it is a very wearisome , tyring , and tedious thing , to be tyed to the hearing of so many sermons , to meditate of them , conferre of them with our neighbours , teach them our families , and practise them ; which are urged upon us , as necessarie christian duties . it is a strange thing , and sore case , that some men will not be perswaded to take halfe so much paines to goe to heaven , and eternall rest , as many thousands to goe to hell , and everlasting torment . how many tyre and torture themselves with carke and care , with much toyle and travell , to heape up those riches , which in the meane time are matter of much vexation unto them ; and hereafter will be witnesses against them , and eate their flesh as it were fire , as iames speakes ? how many spend their wits , their spirits , their time , that they may become some-body in the world , and climbe by indirect and unlawfull meanes , and steps unto those high places , from whence hereafter they must be hurled with greater confusion , and a more fearefull downe-fall , into the pit of hell ? how many waste their wealth , weaken their strength , consume their marrow , fill their bones with rottennesse , and their bodies with diseases , with lust and uncleannesse , with following the whorish woman , whose paths lead unto the dead ; with tarrying long at the wine , and pouring in of strong drinke : for which , at length , they shall be sure to be filled with drunkennesse , and with sorrow , even with the cup of destruction , and trembling ; they shall drinke of it deepe and large , and wring it out to the dregges ? how unwearied have idolaters ever beene in the wicked worship of their false gods ? and many heretikes , in the false worship of the true god ? in thrusting towards hell , they neither spared cost , nor charge ; losse , nor labour : they have beene prodigall both of lives , and living ; of bloud , and children . you know , amongst the iewes , some mingled the rufull cryes of their dearest children with musicke and melodie , lest they should be moved to compassion , while they were cast into the fire , to be burned up in sacrifice unto the idoll moloch . scribes and pharises compasse sea and land , to make a proselyte . baals priests lanced and cut their flesh before their idoll , untill the bloud gushed out . the blinded papists at this day whip themselves , waste their goods , and consume their bodies with wearisome pilgrimages , to see some counterfeit reliques , and rotten bones , or to visit accursed idols , and popish saints : nay , some of them transported with a more bloudie rage , and furious spirit of antichrist , suffer as it were with senselesnesse , with desperate and damned boldnesse , most horrible and exquisite torments , for butchering of kings ; for which they hope to merit heaven , and to sayle through a sea of royall bloud to the haven of endlesse rest ; though indeed and truth , they justly light short , and sinke , before they are aware , into the deepest lake of the hottest fire , and most consuming flame of hell. now , i pray you , shall these services of sathan be followed and pursued with such heat and eagernesse , with such paines and patiencie of all miseries and vexations ; and shall not the lords owne ordinances , and the true worship of the true god have power to make us step out of our doores with patience , and pleasure , to heare the lords will revealed unto us , to receive salvation to our soules , and a crowne of immortalitie to our heads ? can some be content to toyle day after day , fare hard , breake their sleepe , eate the bread of carefulnesse , and all to heape up a little wealth , perhaps , with the losse of their owne soules , and sometimes they scarce know for whom ; and shall not wee with joy and chearefulnesse passe through holy exercises , for the enriching of our soules , wherein true and lasting comfort is onely to be found , and whereby we may lay up for our selves treasures in heaven , durable riches , a bag that cannot wax old , a treasure that can never faile , prov. 8. 18. luk. 12. 33. unmixed joyes , endlesse peace , and blessed immortalitie , presently to be entred upon after death , and then to be enjoyed for ever and ever ? shall rebellious superstition , and the doctrine of devils , and killing kings , harden the papists against any crosses , and tortures ; and shall we be tyred with the peaceable exercises of sound & saving religion ? god forbid . in whom soever the true love of god and christ hath taken up the heart , there their gospel , and word , and services are sweeter and more tastfull than all outward delights . little touch of religion , or sense of salvation hath hee , that comes unto with unchearefulnesse , and stayes with wearinesse at the ministerie of the word . i , but ( will some say ) it was never good world since so much preaching came amongst us ; when there was lesse preaching , there was more plentie : and therefore , it seemes , there is little good in it . since this new religion was on foot , ( for so some ignorantly and maliciously call it , though it be as old as god himselfe , whose eternall truth it is ; as old as the patriarks and prophets , as christ and his apostles ) there hath beene ( say they ) more scarcitie of all things , more plagues , famines , strange apparitions , extremitie of seasons , and other iudgements , than ever our fore-fathers saw , or heard of . hospitalitie , charitie , pastimes , and plentie were banished with the old religion ; for so they call the bloudie and idolatrous heresie of poperie . this hath ever beene the complaint of idolaters , and the wicked , against the truth of god ; as it is now of the papists & prophane men amongst us , against the glorious light of the gospel , that shines round about us . when ieremy , chap. 44. had reproved the iewes , and denounced gods iudgements against them for their idolatry , they answer him thus , in vers . 16. * the word that thou hast spoken unto us in the name of the lord , we will not heare it of thee ; but we will doe whatsoever thing goeth out of our mouth : as , to burne incense to the queene of heaven , and to poure out drink-offerings unto her , as we have done , both we and our fathers , our kings and our princes , in the cities of iudah , and in the streetes of ierusalem ; for then had we plenty of victuals , and were well , and felt no evill . but since we left off to burne incense to the queene of heaven , and to poure out drink-offerings unto her , we have had scarcenesse of all things , and have bin consumed by the sword , and by the famine . the very same complaint was made of the wicked heathens and infidels , at the first plantation of christian religion among the gentiles . * tertullian , an ancient father , tells us in his time ; if there were any inundation and overflowing of tibris , a great river in rome ; if there were any extraordinarie and uncouth hayle , or frost , or any other miserie or calamitie ; all the fault was presently laid on christ , and the christian religion . it appeares also by austin , another ancient father , in his 122. epistle , that there were wicked complaints and murmurings against the christian faith , in his time ; the infidels were still crying , that before the doctrine of christ was published to the world , mankind was not vexed and distressed with so many troubles and garboyles . to which , the good father doth there excellently answer ; out of luke 12. 47 , 48. easily , saith he , may they thence take their answer : the servant that knew not his masters will , and yet did commit things worthy of stripes , shall be beaten with few stripes ; but he that knew his masters will , and prepared not himselfe , neither did according to his will , shall be beaten with many stripes . hence then may wee clearely see the reason why our times , in all reason , should be more visited with iudgements , than former dayes of ignorance . 1 because that the light of the gospel is come amongst us ; and many love darknesse rather than that light , because their deeds are evill : for every man that doth evill , hateth the light , neither commeth to the light , lest his deeds should be reproved . 2 because the gospel is not so thankefully received and entertained , as so excellent a blessing and precious a treasure ought to be . 3 many that heare it , live not after it : perhaps , onely make a shew of godlinesse ; but deny the power thereof , in their lives and conversations . so , that negligence and disobedience to the word of god , is the true cause of those iudgements and miseries , which are wickedly & wrongfully pretended to bee a cause why they have so little care to attend and obey it . as for hospitality in the time of popery , it did not so much spring from the truth of religion , as 1. from a superstitious opinion of redeeming their sinnes , and purchasing heaven by almes-deeds . 2. from an excessive cheapnesse of all things , by reason of the scarcity of money . 3. from the superfluitie of the wealth , riches , lands and impropriations , the price of the bloud of soules , which monasteries , and other religious , or rather superstitious houses , had immeasurably and unconscionably ingrossed and got into their hands . and when they had ingrossed the world to themselves , ( as one sayes ) they seemed liberall in giving something ; like unto some vaine-glorious theeves , which having robbed wealthy merchants , bestow some pence upon beggers . as for works of charity : certaine it is , and a reverend and learned man of our church hath proved it , and it will more clearly appeare hereafter ; that the charitable benevolence , bountifull liberalitie , large expences in building and enlarging colledges , and erecting hospitals , libraries , free-schooles , and many other works of charity , and fruits of faith , since the light of the gospell began to shine amongst us , may compare with , if not farre excell any time of the like or longer continuance in any age . as for greater dearth & higher price of all things now , than in former times , it is a cleare and plaine case , that the reason is ; that the great store and plentie of treasure which is walking in these parts of the world , farre more in these our dayes , than ever our forefathers have seene in times past . who doth not understand of the infinite summes of gold and silver which are gathered from the indies , and other countries , and so yearly transported into these coasts ? and this is confest to be the true cause of the same unancient dearnesse of all things , even in other kingdomes also , where popery is professed . one bodin , a great polititian of france , tels us , that the common people are much deceived , who thinke that the price of corne , cattell , and other necessaries , should hold the same rate it did of old . they doe not understand and consider , that the price of things is more by ten parts ( saith he ) than it was anciently , by reason of the plenty and abundance of gold and silver , which is brought out of the west indies into europe , whereby it comes to passe that money is lesse esteemed , for plenty of any thing lessens the estimation of it . besides , for our owne countrey , wise men have observed another particular reason . for ( say they ) immediately after our coine , in the time of king henry the eighth , the prices of all things generally among all sorts of people rose ; for that they thinke , that the alteration of the coine was the chiefe and principall cause of an universall dearnesse of things . and why our english coine being restored by our late queene , that blessed saint of glorious memory , to its former purity and perfection , the prices of all things fall not backe to their old rate , they give sufficient reasons . as for pastimes , playes , and other fearefull prophanation of the sabbath , it is a good signe the power of grace is there planted by the word , from whence they are banished and abandoned . they are fit pleasures for papists , which have no comfort in the joyes above ; and well agreeing to the darknesse of superstition . but the light of the gospell dispels such vanities , and gods children have all their pleasures in holy exercises upon the sabbath day . this last objection then of papists and prophane men ; that the world is worse since there was so much preaching , is idle , vaine , and frivolous . many such like conceits , perswasions and objections as these , which i have now reckoned up unto you , there are abroad in the world , and in the hearts of prophane men , by which they are hindred from hearing the word of god , with that heart , zeale and diligence as they ought . now i come to acquaint you with some slights and temptations of satan , whereby he labours to bereave us of the blessings and benefits of profitable hearers , and to hinder the effectuall working of the word in our consciences and conversations . a first plot and practice of satan , is to keepe men from diligent hearing the word ; if he cannot that way prevaile , in a second place he labours to make the word in vaine , fruitlesse , and unprofitable unto them . and that hee doth , by such meanes as these : i if by the grace of god we breake thorow all lets and snares which might withhold us from holy assemblies , and hearing of the word ; then satan , that he might make it uneffectuall for our conversion and salvation ; first , labours to worke in us a negligent carelesnesse and heedlesnesse , in listning to those things which are delivered , and that by a kinde of heartlesnesse in holy things , by dulnesse of spirit , drowsinesse , sleepinesse , gazing about , talking , or such like . and such hearers as these , are never a whit moved or affected with the word preached , but remaine in the same state as they were before . there is neither passion or impression wrought upon them for the present , nor any thought of it , profit or practice afterward . 2 * but if he cannot speed this way , but that we rouze up and addresse our selves to heare the word of god , as desiring with care and good conscience to profit thereby : why then , in a second place , hee seekes by all meanes to fill our heads and hearts with idle musings , and wandring thoughts , which may distract and steale away our minds from attending to the word . and that he doth , either by offering and suggesting to our consideration and memory , the world , and the vanities thereof , as our affaires and businesse , our profits and preferments ; those pleasures and delights wherein our corrupt affections finde most sensuall sweetnesse : or , if this will not prevaile ; by casting into our mindes very craftily and cunningly , things which in their owne nature may be good , honest , and religious : but because they are thought upon out of due and convenient time , they deprive us of the profit of the present holy exercise ; which ought for the time , onely and wholly to take up our mindes . if this yet will doe no good ; but that wee marke diligently and attentively , all the while , what the minister delivers unto us from god , for our good : why then , in a third place ; 1 in some , he makes it uneffectuall , by nourishing in them a neglect of reading the scriptures , and ignorance in the principles of religion : so that though they attend never so well , and stare the minister in the face ; yet they understand not the sermons they heare . let the younger sort therefore , to prevent this mischiefe , acquaint themselves with the scriptures from their youth ; by the example of timothy , 2 tim. 3. 15. salomon , prov. 31. 1 , &c. samuel , 1 sam. 1. 24. see also psal . 119. prov. 2. 1. and let the miserie upon elies house , terrifie negligent and indulgent parents ; see 1 sam. 2. 1 , 2. &c. in this depth , the word is either buried as it is brought forth , or dies at the church doore . 2 in others , he earnestly endeavours utterly to extinguish and abolish all thought of it ; quite to drive and banish it out of their heads , so soone as they have heard it . and that thus : if mens hearts be hardned through unbeleefe , or custome in sinning , and like the high-way in the parable of the sower ; then the evill one comes immediately , and catcheth the seed of the word so soone as it is sowen , and stealeth it out of the heart . as we may see many times birds hovering greedily after the sower , to snatch away the corne , before it be covered with earth , or take root in the ground : even so sathan , the ravenous crow of hell , waites all opportunities to pecke up the seed of the word out of the hearts of men , before it sinke into their affections , or fructifie in their conversations . or otherwise , if the world hath stolne mens hearts out of their bodies , so that they have no hearts left within them , for matters of holinesse , and heaven ; but are wholly set upon gaine , and exercised in covetousnesse : then needes not sathan much to bestirre himselfe ; he knowes full well , that worldly cares will presently choake the seed of the word . as soone as the sermon is heard , and ended , and they turned their backes upon the church , there comes immediately into their heads whole swarmes of earthly thoughts , and they are presently plunged over head and eares into the cares and plottings of earthly businesses . so that these men , whom sathan conquers by this temptation , never meddle with meditation , conference , or talke about the points handled by the preacher , by which the word of god should be better , as it were , digested , and prepared for practise . nay , they have no delight at all to heare others repeat the sermon ; but are very wearie of the place and companie , and never pleased , untill they bring them back againe unto talke of worldly matters and prophane discourses . if this yet will not serve the turne , but that the word gets within a man , and workes upon his understanding ; so that by his diligent hearing of it , meditation , and conference , he furnishes himselfe with competent knowledge in the booke of god , and divine truth : why then , sathan casts about another way ; which is , to make him to content himselfe with a bare fruitlesse knowledge , without practising the power of it in his life and actions ; to rest contented with an abilitie to talke and discourse onely upon points of religion , and places of scripture , without inward sanctification , and subduing the will and affections to new obedience , and sincere exercise of christianitie . so that , for all his knowledge , he neither meddles with conversion , nor mends in his conversation . he labours here , first , to hinder his conversion , by planting in his heart a prejudice and disconceit against , 1 preaching the law. 2 distinguishing severall estates of unregenerate men , math. 13. the three reprobate grounds . 3 the differencing the children of god , and the children of the devill , by speciall markes and notes , math. 5. psal . 15. &c. 4 pressing the doctrine of christ , of pressing in at the strait gate , luke 13. 24. & 4. 28. and gathering from scripture those which shall be saved , into a short summe . 5 and by making him make god all of mercie . and mending in his conversation , by motives unto presumption . if this will not prevaile , but that a man endeavours to draw his knowledge into practise , and fettles himselfe with care and conscience to reforme his former wayes and courses of iniquitie : why then sathan plots and practiseth , with all the cunning and policie he hath , to make him rest in a slight , superficiall , and partiall reformation ; to content himselfe with an unsound , or unsaving conversion . for , by the way , i must tell you ; there may be many conversions , changes , and alterations in a man , from worse to better ; and yet he not truly sanctified , not become a new creature , nor possessed of the state of grace , and glorious comforts of true christians . 1 he may be changed , from a notorious sinner , to a civill honest man : whereas he hath beene before furious , and desperate in lewd courses , hee may grow more sober and moderate in his carriage : and yet , for all this , continue in his ignorance , and a meere stranger to the wayes of godlinesse . 2 from civill honestie , he may passe on to a formall christianitie , and become an outward professor ; and outwardly doe , and performe religious services : and yet lye in his sinnes , and want the power of inward sanctification . 3 yet further , by a generall power of the word , and inferior working of the spirit , he may in some sort be outwardly reformed , and in some measure inwardly enlightened ; hee may have understanding and joy by the ministerie of the word , and may doe many things after it , and for sake many sinnes . herod is said , mark. 6. to have reverenced iohn , to have heard him gladly , and to have done many things : and yet for all this , hee may come short of a sound conversion ; if hee suffer some maine corruption , some one sweet sinne , or other , to reigne in him , which hee still feedes upon with delight , and sensuall sweetnesse ; if hee doe not wholly and entirely resigne and give up himselfe , his spirit , soule and body to the lords service , and to please him in all things ; and with repentance , and resolution , forsake all his knowne sinnes . for this is a certaine rule and principle with * divines ; that true turning unto god , and the advised and willing remaining in the practice of any one evill , which is discovered to a mans conscience , by the light of gods word , to be a sinne , cannot stand together . these changes a man may have , and thus many passages , from worse to better ; and yet the great and glorious worke of regeneration not wrought upon him . for where there is a sound conversion , and through-reformation , there a man is wholly sanctified , and set apart unto god , from the sinfull corruption of his naturall birth , and the evill fruits thereof , to serve god in his whole man , both body , foule , and spirit . he shakes hands with all sinnes , he sells all for the precious iewell of the gospel ; he regards not sinne in his heart , but hath a regard to all gods commandements . now sith sathan , that old serpent , knowes full well , that it will never serve the turne for a man to part but with part of his sinnes ; that his case is fearefull enough , whatsoever good , or good deeds seeme to be in him , if he yeeld not to the worke of the holy-ghost , for the leaving but of any one knowne sinne , which ●ighteth against the peace of his conscience ; he knowes , that he hath haunt and hold enough in a mans conscience , and affections ; that hee hath sufficient interest and claime to his damnation , if he can but keepe his sweet sinne in heart , and alive in him . and therefore , when any by the ministerie of the word is moved to settle and addresse himselfe to a reformation of his wayes , and to redresse his former wicked life ; he puts in , might and maine , to preserve in his vigour , and soveraigntie , one secret delightfull sinne , or other , at least , in the heart and affection of him , that goes about to reforme himselfe : he singles out one corruption , or other , to which hee findes a man most addicted ; and this he conceales , and fenceth with all the policie that he hath , that if by any meanes it may escape unrepented of , unmortified , and unmedled with . thus he dealt with herod : herod , by the preaching of iohn , reformed himselfe in many things ; but sathan made sure to keepe him his owne , by that one sinne of incest . naaman the syrian , no doubt , beleeved , and followed the prophet in many things ; but he desired onely , that the lord would be mercifull unto him , when he went into the house of rimmon . the young man in the gospel , in his outward carriage was unreprovable ; but that one secret sinne of worldlinesse , banished him out of the presence and kingdome of christ . in this point , sathan labours to perswade men to deale with god in the forsaking of their sinnes , as ananias dealt with the apostle , in parting with his money . it was a custome , you know , in the primitive church , because of the necessitie of the times ; that many , out of a zealous and extraordinarie love unto the gospel , sold their lands , and brought the price , and laid it downe at the apostles feet . ananias amongst the rest , would needes seeme as forward & zealous in this glorious worke of charitie , as any other : he sold his lands indeed , and brought in the money , and tender'd it at the apostles fe●t ; but yet secretly , suspecting gods providence , and doubting lest himselfe , perhaps , at length should be brought into want , hee kept backe one part of the price of his possession ; making shew notwithstanding , to have brought in all . so it is in many , by the malice of sathan , and bewitching enticements of naturall corruption , in the forsaking of their sinnes . in a true conversion indeed , when a man is about to buy the pearle of great price & unvaluable worth in the gospel , the doctrine of salvation , the way to life , and graces of gods spirit ; he makes an universall sale of all his sinnes ; he selleth ( as the text saith ) all that he hath : not some piece of his sinfull possession , but even the very whole lordship , the entire inheritance . but it is otherwise with those whom sathan inveagleth , and ensnareth in this point . hee is well enough pleased , that they shall seeme to be as forward in the reformation and amendment of their lives , as any other ; and indeed , that they shall be reformed in good part , and carry some love and affection toward the word , and ministers ; so that he may keepe hold and possession but in one corner of the heart : for he knowes , that that is enough to keepe the whole man , body and soule , his owne . if he can stay but one sinne unsold , he knowes the man continues still , by the course of divine law , a bondslave of hell. by one little hole a ship will sinke into the bottome of the sea. the stab of a pen-knife to the heart , will as well speed a man , as all the daggers that killed caesar in the senat-house . the soule will be strangled with one cord of vanitie , as well as with all the cart-ropes of iniquitie : only , the more sins , the more plagues , and fiercer flame in hell : but he that lives and dies impenitent in one , it will be his destruction . one dramme of poyson will dispatch a man ; and one reigning sinne will bring him to endlesse woe and miserie . let us take heed therefore , when we goe about reformation of our selves , lest we be surprised & overtaken by this malicious craft of sathan . let us resolve upon a through-reformation ; which is only and ever undertaken , with a purpose not to hold on in the willing practice of any one knowne iniquitie , or sinfull course . which , when we shall carefully & earnestly go about , sathan will be sure to set upon us , as pharoah did upon moses and aaron : when the lord had commanded them to goe three dayes journey in the desart , to doe service and sacrifice unto him , that by all meanes hee might hinder them in this holy businesse . 1. he would have them to stay in the land , and to doe sacrifice there . nay ( saith moses ) it is not meet to doe so ; for then wee should offer unto the lord our god that which is abomination unto the egyptians . 2. sith this would not then serve , but that they would needs out of the land ; i will let you goe ( saith pharaoh ) that you may sacrifice to the lord your god in the wildernesse ; but goe not farre away . but moses would yet none of this , he would not abate a foot of the journey the lord had appointed . 3. why then ( saith pharaoh ) if you will needs goe so farre , i am content your men shall goe ; but , as it is fittest , your children shall stay at home . nay ( saith moses ) we will goe with our young and with our old , with our sonnes and with our daughters , with our sheepe and with our cattell will we goe . 4. well ( saith pharaoh ) i will yeeld so farre unto you , your children shall goe with you to serve the lord , onely your sheepe and your cattell shall abide at home . nay ( saith moses ) our cattell also shall goe with us . there shall not an hoofe be left . now when all this would not doe , when moses would not accept of any capitulations , conditions , restrictions , or limitations in holy businesses , and the service of god , ( for he was at a point , resolute , he would not leave so much as an hoofe behinde . ) now , i say , when all the enticements and policies of pharaoh would not prevaile to keepe moses from serving and sacrificing unto god , and that precisely and strictly , according to his owne appointment and commandement , but that to this end , at length he wrung himselfe and all the israelites , out of the bloudy teeth of this persecuting wolfe ; why then pharaoh armes himselfe with rage and fury , with six hundred chosen chariots , and all the chariots of aegypt , with fifty thousand horsmen , and two hundred thousand footmen , as a iewish historian writes , purposing with bloudy thirst to devoure at once , and swallow up quicke , even all the israell of god : but you know the conclusion was ; the lord of heaven gave a most glorious deliverance to his owne people , wherein his bottomlesse goodnesse , and infinite mercy shall shine cleare and bright for ever , in all generations of the church upon earth , and through all eternity in heaven : but upon their enemies he brought such a strange and terrible confusion in the red sea , which may strike astonishment and trembling into the heart and loynes of all prophane persecutors of godlinesse to the worlds end , and amaze the very maliciousest f●end in hell , while that kingdome of darknesse stands . even iust thus doth satan deale with all those who desire to bee conducted by the light of the word , out of the aegypt and slavery of ignorance , sinne , prophanenesse ; and who are resolved frankly and freely to give themselves , soules and bodies , to gods service , and to enter a setled course of holinesse and sanctification ; hee useth all meanes and policies to keepe and detaine them in his kingdome of darknesse . if he cannot hold them in his chiefe palace and court as it were , where sinne especially raignes and revels it , yet he will so farre hamper them , that at least they still hover upon the confines and borders of the regions of death . if they will needs bee medling with reformation of their ●infull lives , and that he cannot helpe it , but something must be done , he is content to yeeld unto them upon some termes or conditions , that they cast him not quite out of their consciences , but suffer him to sway and raigne in their hearts , by some one gainfull or delightfull sinne or other . 1. if they will needs feare god , he stands not much upon it , but that they may doe it outwardly , and in profession , so that they will continue in aegypt , within the kingdome of darknesse , and lie still in their sinnes , and under the shadow of death . 2. if this will not content them , if they will not rest here , but will needs out of the kingdome of darknesse , and dominion of death , why he is not much against it , but that they may goe the halfe way ; that is , he will suffer them to forgoe and forbeare the outward practice and perpetration of many sinnes , so that inwardly their heart and affections harbour , nourish & embrace them still , and feed upon with a sensuall and delightfull remembrance , the sinfull pleasures of iniquities formerly committed . 3. if they desire and endevour to become new men , both inwardly and outwardly , to be sanctified in actions and affections , to serve god both in soule and body , he will yet yeeld so farre , that they may be rid of some sinnes both in heart and practice , as perhaps of sinnes of custome ; but then he will be a suitor and solicitor unto them , to retaine other sinnes , as perhaps sinnes of nature . for example : it may be they may both forbeare the outward practice , and also inwardly loath swearing , drunkennesse , and other such like sinnes of custome ; but they will nuzzle in the bosome of their affections , pride , lust , anger , and such other sinnes , the naturall birth as it were of originall corruption . 4. but if they also conquer these , why then he tempts them mainly to continue at the least in worldlinesse . * for this in many mens hearts hath greater power , and beares more sway than nature , or naturall affection . he will secretly suggest unto them , that upon an eager and excessive pursuit of gaine and riches , depends their life and livelyhood , their credit and reputation , their contentment and happinesse in the world ; so that perhaps at last of all , after all this , they rest and settle themselves upon sinnes of advantage , as usury , oppression , unlawfull and excessive gaining , earthly-mindednesse , serving the times , and such like . 5. but if by the grace of god any be so blessed from god above , as resolutely to passe thorow all these traines and temptations , and like strong samsons , breake through all these cords and cart-ropes of iniquitie and vanitie ; so that they will not yeeld an ynch to that cruell pharaoh of hell , nor leave so much as an hoofe behinde them , in his kingdome of darknesse : why then , this spirituall pharaoh presently armes himselfe with all the crafts and policies of hell , with legions of fiends , and princes of the darkenesse of this world ; with all his malice , against the salvation of the soules of men ; with the fire and furious rage of prophane wretches ; with the sharpe swords and impoysoned arrowes of lying and slanderous tongues ; and with all other advantages , which either the lowest hell , or the wide wicked world can afford . and thus appointed , hee pursues and persecutes , with bloodie and implacable furie , all those who have escaped out of this captivitie , farre more eagerly and enviously than ever pharaoh did the israelites : that either hee may bring them backe againe into his bondage , or else take them quite away , and destroy them ; that they may not attaine the full light of the saints , nor doe long service unto the lord. and certainely , if all the power of hell , the strongest temptations , the scourge of tongues , the worlds malice , the spightfull spirit of prophanenesse , the frownings of friends , the scornefull insolencies of enemies , the cursed and enticing cryes of our old companions ; if wicked men or damned devils be able to prevaile , he will be sure to stay them , before they enter into the state of grace , and true blessednesse . but yet , if a man put on pauls armour , in eph. 6. davids royall courage , psal . 3. 6. moses princely zeale , and truly christian valour , that he will not leave a hoofe behinde ; that is , that he will not leave one corruption unmortified , one affection unsanctified , one rebellious action unreformed , one knowne sinne unrepented of , and unforsaken ; one holy dutie unperformed , one commandement unobeyed : why then , hee may looke for a more glorious spirituall deliverance , than moses had a temporall : hell , and confusion , shall swallow up all his * enemies ; but into his heart , in the meane time , shall be shed and plentifully powred comfort , joy , and peace ▪ and upon his head shall a crowne of immortalitie flourish for ever hereafter . i have stayed very long upon the fifth plot and practice of sathan , whereby he labours to make the word heard , unpowerfull and uneffectuall for the salvation of our soules : for , i know , it is much and often exercised , and with great successe ; and by it , he prevailes with very many . when by diligent hearing of gods word ▪ faithfully urged upon them , they are driven , and doe addresse themselves to a reformation and amendment of their sinfull lives ; he mightily endeavours to hinder , disquiet , and interrupt them in it ; to make it a reformation unto them but in part , and by halfes ; unsound , and unsaving : so that , it may be , they may forsake sinnes of custome , as lying , swearing , drunkennesse , and such like ; but keepe sinnes of nature , as pride , lust , anger , and the like : or , it may be , they may forsake both these two kindes of sinnes , and yet keepe sinnes of advantage ; as oppression , unlawfull gaining , grinding the faces of the poore , serving the time , and such like : or , they may leave all these ▪ and yet keepe sinnes of companie ; as , idle and vaine talking , filthie ieasting , rayling against and slandering their neighbours , uncharitable judging and censuring their brethren , and the like . it may be , they may be carefull in their generall calling of christianitie ; but carelesse and unfaithfull in those particular places and callings , wherein god in his providence hath set them : or contrarily ; they may be of christian behaviour abroad , and in publike ; as at sermons , and in the church : but unconscionable at home , and in their private families ; never teaching , or praying with them : they may seeme zealous in the commandements of the first table , and about the service of god ; but in the second , and towards their neighbour , unmercifull , unconscionable , and uncharitable : or , they may deale justly and honestly with others , but be utterly voide and destitute of the knowledge and feare of god : they may bee outwardly reformed , but inwardly full of hollow-heartednesse , and hypocrisie : they may leave all other sinnes , onely keepe one behinde ; which is called a mans sweet , delightfull , and bosome-sinne . if sathan can prevaile with a man any of these wayes , hee keepes him his owne : for hee that is soundly converted , justified , and sanctified indeed , must needs be out of love with every sinne , with the whole course of iniquitie ; and with sincerity and chearefulnesse embrace the entire body of christianitie , and have a regard to all gods commandements . 6 now i come to a sixt sleight and devise of sathan , whereby hee labours to make the word fruitlesse and unprofitable unto us . if he cannot stay us in our reformation , but that we will needs through , and cast away all sinnes ; why then , hee seekes by all meanes to hinder our continuance , and constancie . if the seed of the word be received with joy , and spring up for a time ; that is , be practised for a while ; he rayseth up some persecution , tribulation , or crosses , whereby it is presently blasted , withers , and comes to nothing . the uncleane spirit may for a time goe out of a man , and walke throughout drie places ; but if it be possible , he will returne with seven other spirits worse than himselfe : and the end of that man , is worse than the beginning . a man may flye from the pollution and filthinesse of the world , as it is , 2. pet. 2. 20. but by the policie of sathan , hee may be tangled againe therein : he may be washed ( as it is in the same place ) for a while , and yet after wallow againe in the myre of sinne : he may be endued with an inferior sanctification of the spirit , heb. 10. 29. and yet after , by the malice of sathan , tread under foot the sonne of god : hee may have a generall participation of the holy-ghost , heb. 6. 4. and yet after a time fall away , to the very despiting of the spirit of grace . i speake not this , as though that any once effectually called , truly sanctified , possessed of the state of grace , and enrolled among the saints , can possibly become a cast-away ; it cannot bee : for if once by the power of speciall grace , a man be built upon the rocke ; not the gates of hell , not all the powers of darkeness , nor strongest assaaults of satan , shall ever prevaile against him . heaven and earth shall sooner be removed , than any of gods servants . for if gods eternall decree of election be unchangeable ; if his covenant be everlasting , and inviolable ; if his truth cannot change , nor his mercie faile , nor his power be weakened ; if the sacred seale of the blessed spirit shall stand ; if the precious blood and fervent prayers of christ iesus can prevaile ; if his scriptures doe not lye , and deceive ; if his sanctifying grace cannot die , and perish ; if himselfe cannot cease to be : then undoubtedly , if a man be once his , he is his for ever ; if he be once truely his servant upon earth , he shall for ever hereafter be a glorious saint in heaven . my meaning therefore in this point , is onely this : there is a glimmering light of the spirit , some manner of taste of the sweetnesse of christ , a kind of change , which may be wrought in a man by the preaching of the word , and yet he not truely and constantly converted , but may by the malice and policie of satan be repossessed by uncleane spirits , and repolluted with the filthinesse of the world. thus we may discerne this changeable change ( that i may so speake ) and the saving change of gods servants : if , after we have given our names to christ , and begun to professe and practise sinceritie , we passe on , and continually grow in grace , and stand for gods honour and service , against all commers ; friends or foes , losse or disgrace , oppression or slanders , men or devils ; why then , undoubtedly , we have the sanctifying spirit of god , and saving grace ; which makes his children like trees betwixt the rivers of waters , fruitfull in goodnesse , and as bold as lyons , in good causes . but , if after wee have begun well , wee looke backe with lots wife ; if we fall in love againe with those sinnes which wee have forsaken ; if rubbes and crosses in the world , will turne us out of the way to heaven ; and our righteousnesse be but as the morning deaw , which a little heat of persecution will drie up : why then , our change was changeable , and not that of gods children . the seed of the word , which wee received with joy , was never deepely rooted in good and honest hearts ; wee were onely temporarie converts , not new creatures ; temporizing professors , not true christians ; and our end is like to be worse than our beginning ; and our plagues more , than if we had never begun . let every man take heed then , in the name of god , lest by the traines and temptations of sathan he be turn'd backe againe from any good course ; lest after he be washed , he wallow againe in the myre of worldlinesse , and worldly vanities ; and after hee hath escaped the filthinesse of the world , lest he be againe entangled therein . let us beware of longing after those sinnes , which we begun in some measure to reforme ; let us not lust againe after the flesh-pots of aegypt , like the israelites , after we be in some good sort enlarged from the bondage of sinne , and tyrannie of the hellish pharoah . lots wife being delivered out of sodome , was surprised with a sensuall remembrance of the pleasures and vanities of the place which shee had left , of the ease and prosperitie which shee there enjoyed ; and so look'd backe upon it : but shee was therefore presently turned into a pillar of salt , gen. 19. 26. there for ever to be a monument and fearefull spectacle of gods terrible judgements against all back-sliders . if the uncleane spirit be cast out of a man by some degrees of reformation , and good beginnings of amendment of life , and have after leave and libertie to returne ; he brings with him seven devils worse than himselfe , and makes a man farre worse than he was before . much better were it for any man never to have knowne or stept into the way of righteousnesse , than afterward to turne from the holy commandement of god , and out of a course of christianitie . it is a fearefull curse , to continue in hardnesse of heart , prophanenesse of life , and sinfull courses : but to leave them for a little , and to sinke backe againe , is to have gods curse bitter against them , if they repent not , and the fire of hell made more hot for them . first , sicknesses are curable ; but relapses are very dangerous , if not irrecoverable . if a man ( as it is heb. 6. ) hath once beene enlightened , and then fall away , it is impossible to be renewed by repentance . i know that place principally to be understood of the highest degree of apostacie , and falling away ; but hee that falls away from any good course , and good beginnings , falls towards that irrecoverable fall , and makes himselfe more uncapable of repentance , than if he never had been enlightened , or stept into the way of truth : and it is just with god , to punish such with a reprobate sense , and hearts that cannot repent . it then deepely and neerely concernes us ; for once wee have felt the sweetnesse of grace , and tasted of the powers of the world to come ; to drinke deeper of the waters of life , and to follow hard towards the marke , for the price of the high calling of god in christ iesus . when wee feele any good motions and purposes arise in our hearts , let us labour to follow them , to nourish them , to blow them up , to make a fire of them ; lest they onely but make a flash , and passe away as the lightning . let us put them in practise with zeale , and constancie , that we be not as the unfaithfull waters , which in the summer are dryed up ; or as the dead trees , which perish in winter : but that we remaine whole and sound , pure and perfect , as the living waters and olives of the lord , that ever shed forth their sweetnesse and fatnesse . let us make a covenant , even a covenant ( as the scripture speaketh ) of salt , durable , and perpetuall , with the lord , to live before him in holinesse and righteousnesse all the dayes of our life : for to him that goes through with his holy businesse , that fights the good fight of faith , finisheth his course , and overcomes ; to him , and to him alone , shall all those glorious blessings be performed , which are promised in the first chapter of the revelation : to eate of the tree of life , which is in the midst of the paradise of god ; not to be hurt of the second death ; to eate of the manna which is hid , and to have the white stone of victorie given him ; to have power given him to rule over nations , and to be lightened with heavenly brightnesse , like the morning starre ; to be clothed with white array , ( that is , with heavenly glory ) and to have his name continued in the booke of life ; to have a pillar made in the temple of god , ( that is , a firme and unmoveable place of eternall glory ; ) to sup with christ , and to sit with him upon his throne for evermore . thus shall hee bee honoured and crowned with the excellencie , fulnesse , and varietie of all glory , joy , and happinesse , who enters with sinceritie , and couragiously ends his race of holinesse , and conquers in his spirituall fight . but all fearefull men , ( as it is , rev. 21. 8. ) who slinke backe for feare of men , or love of the world , or to serve the times ; all faint-hearted men in the lords battailes , and that fall away from good beginnings ; they shall be punished with unbeleevers , with the abominable , with murtherers and whore-mongers , with idolaters and lyars , in the lake which burnes with fire and brimstone ; which is the second death . 7 but , if by the grace and mercie of god , we quit our selves like men , and hold on comfortably and constantly in a setled course of godlinesse ; yet , for all this , sathan hath not done : though he can doe us no deadly hurt , yet he will still doe his worst ; for his craft and spight is endlesse . if he see there is no hope of bringing us backe againe into his bondage , or making us any more vassals and slaves to sinne ; yet he will labour to lay stumbling-blockes in our way , to bring us upon our knees : now and then , to turne us out of the right path ; sometimes , even to over-turne us with some greater and more dangerous fall ; hee will lay his traines to intrap and intangle us , if it be possible , in some old sweet sinne : which , that hee may bring about , hee will use the benefit and advantage of custome , because before our calling , wee have much practised it ; of the frailtie of our owne corruptions , because they have most delighted in it ; of our old companie , because wee have formerly oftenest committed it with them . he will leave no opportunitie , advantage , or circumstance omitted , and unassayed , to hale us back into one or other speciall sinne , of our unregeneration . if this will not stop , hee will follow all occasions , enticements , and temptations , the tide of our owne affections , the streame of the times , if by any meanes hee can cast us into some grosse and scandalous sinne . these are sathans plots and practises against those , who hold on in a constant course of holinesse : if they will not bee brought to tumble themselves againe in the myre of sinne , and sinfull pleasures , yet he will doe what hee can , now and then , to spot and staine their christian lives with some grieuous fall , or other ; that so , to his utmost , hee may bring upon them gods disfavour , and angry countenance , disgrace and disconceit amongst their brethren , discomforts and feares of heart within themselves . but if a man , first , by keeping fresh in his minde the uncertainties and vanities of this vaine world : secondly , by carefull and continuall watching over his deceitfull heart : thirdly , by exercising and practising with diligence and delight , all holy meanes of preserving grace , and starving sinne ; as reading , hearing , conference , meditation of the word of god ; prayer , publike and private ; with himselfe , and with his family : fourthly , by declining prophane , unprofitable , and unchristian companie , and acquaintance ; and frequenting , with joy and fruit , the fellowship of the saints : fifthly , by an humble entertainment , nourishment , and practice of the good motions of the spirit : sixtly , by a dayly examination of the state of his conscience , and reparation of the decayes of grace : seventhly , by his godly jealousie over little sinnes , and present renewing repentance after every slip . i say , if by such meanes as these ( which are notable preservatives against the poyson of sinne ) a man fence himselfe from grosse and scandalous falls ; or else , if by the politike malice of sathan , and weakenesse of his owne flesh , he be overtaken with some fouler sinne ; and yet notwithstanding , besides pangs of griefe , and anguish of spirit , for grieving his gracious god , hee looke better to his feet , and run faster in the race of sanctification after his fall ; if his falling into sinne teach him these good lessons , which in such cases are ordinarily learned of all true christians ; for all things , even * sinne it selfe , makes to the best in gods children . 1 hee learnes by his fall , to distaste his pride , and selfe-conceit , to let fall his peacockes traine , and despaire of his owne strength . 2 to depend only upon god , the word of his grace , and the power and perpetuall influence of his spirit , for his standing upright in the wayes of righteousnesse , and preservation from most fearefull and dangerous downe-falls . 3 to cling closer about him ; to claspe faster hold with the hand of faith upon the glorious passion and meritorious justice of christ ; with much heartinesse and zeale of seeke and sue unto him for his speciall aide and assistance against satans temptations , his owne corruptions , and outward occasions of sinne . 4 to blush and be ashamed of himselfe ; for that he having had his soule washed with the precious blood of christ , and having received so great favour , mercy , and pardon at the hands of god , yet hath wretchedly and unthankfully defiled it againe ; and so wofully and wickedly abused his extraordinary love and kindnesse . 5 with more resolute vow , protestation , and practice , to renounce and abandon satan ; with more perfect hatred , and detestation , to loath and abhorre all manner of sinne ; the garment spotted of the flesh , and all appearance of evill . 6 to become watchfull , and wise ; by taking speciall notice of all the motives , temptations , meanes , occasions , baites , allurements to that sinne , into which hee fell ; for the avoiding and declining of it afterwards . 7 to thinke charitably of other men , that fall , and are suddenly overtaken in any offence ; not to be too eager , hot , and censorious against them ; but out of his owne experience , to give them comfort , instructions , and directions , and to labour to restore them with the spirit of meekenesse . now , i say , if a man be either fore-armed and fenced ( as i said ) from falls ; or else , after his fall , weepe bitterly , repent sincerely , watch afterward more carefully , walke more zealously ; and out of his spirituall wisedome , make that use and benefit of his fall , as i have told you : then hee may have comfort , that sathan gets no great advantage this way . 8 like a fierce cruell dragon , sith he cannot devoure the womans child so soone as ever it is brought forth ; that is , he cannot repossesse and reigne againe in a true christian and regenerate man , brought forth by the power of the word , in the wombe of the church ; he therefore casteth out of his mouth , after him , flouds of outward crosses and vexations . if he cannot wound him in his soule , yet he will vexe him in his body , goods , and good name : if he cannot hinder him of heaven , he will give him little rest or quiet upon earth : if hee cannot bring him into disgrace and disfavour with god , he will be sure to rayse him hatred enough , malice , and discountenance amongst men : he will doe his worst , to fill and loade him with all outward discomforts and discouragements ; as povertie , sicknesse , slanders , scoffings , raylings , reproaches , contempts , and a thousand other persecutions . but in such cases as these , let every child of god comfort , refresh , and hold himselfe in heart , cheare , and courage , by such considerations as these . first , it is a decree of heaven , resolved upon and ratified by the lord our god , confirmed by the experience of all the patriarkes and prophets , of the apostles and professors of christ , of all the saints and servants , nay , and of the sonne of god himselfe ; that , through many tribulations wee must enter into the kingdome of heaven . so often therefore as wee shall see any miseries or afflictions comming towards us , for our profession of sinceritie , and righteousnesse sake ; let us acknowledge them to be as so many most certaine and infallible markes , that we are in the right way to heaven : through which , if we but walke a little further with patience , we shall descry a crowne of glory , which is our owne for ever ; of which , all the afflictions and pressures of a thousand worlds are not neere worthy . secondly , though by this meanes , by these outward crosses and afflictions , sathan dischargeth upon us the very gall of his bitternesse , the poyson of his malice , and arrowes of his spight ; yet , by the mercifull and medicinall hand of god , they are returned upon his owne head , they strike through the heart of sinne , and become as precious restoratives , to repaire in us the decayes of spirituall life : for in gods children , crosses and afflictions have these worthy effects and workings . 1 they start us out of our securitie , carelesnesse , and coldnesse , which by little and little may grow upon the best : they breed in us a conceit and sense of our owne wants , and the necessitie of gods providence and protection : they adde oyle unto the flame of our first love , put life into our religious exercises , and power and spirit into our prayers . 2 they curbe and controule the pride , insolencie , and impatiencie of our nature : they coole and kill the heat , headlongnesse , and intemperancie of our affections : they weaken indeed the whole old adam in us , with all his lusts , concupiscence , and venome ; but give strength to the new man , with all his godly and gracious motions , holy and heavenly actions . 3 they make us with indignation to spit in the very face of this vaine , deceitfull , and flattering world ; the temporall love of which , is the eternall losse both of bodies & soules in the other world : they happily weane us from the love of it , and make us willing to part with her paps ; to bid all her enticements adiew , and to trample under feet the fading pleasures & vanities thereof : they make us to teare our groveling hearts , and rent our dull affections from the earth , to which they cleave , and are glued so fast , and to lift up both our heads and hearts to heaven , and to the glory which is to be revealed , longingly to desire the comming of christ , the life that lasteth , and to be clothed with our house , which is from above . 4 lastly , they are as sharpe and precious eye-salves , to cleare and enlarge the spirituall sight of our soules , too much dimmed and darkened with earthly dust , and with gazing too long on the painted glory of the world ; that so wee may see further into the great mysterie of godlinesse , deeper into the masse and dunghill of our owne corruptions and frailties , wider upon the vanities of the world , and higher into the happinesse of heaven , and that great beautie , glory , and majestie above : they serve unto us as sowre sawces , and bitter wormewood , to bring us out of love with our sweet sinnes , and to breed a distaste in our mouth against transitorie delights : they are as sharpe pruning-knives , to lop and cut away the excesses , vanities , and unnecessarie cares that grow upon us ; and so to trimme us , that wee may bring forth more profitable , plentifull , and fairer fruits in godlinesse and christianitie . thus sathan is disappointed in his plots , and policie ; his malice makes a medicine for our soules : hee purposeth and hopes , by crosses and afflictions to turne us backe , or make us wearie in our course of holinesse ; but by the mercy of god , they become as spurres , to pricke us forward in our christian race ; and as hedges to keepe us in , from wandering out of the way . now , in a third place ; that gods child may not too much be cast downe , or put out of heart , for crosses and persecutions raysed against him for a profession , and the practice of sinceritie ; let him consider , that howsoever sathan and wicked men be the instruments , and executioners , which maliciously procure , and immediately inflict miseries and vexations upon the children of god ; though they be the meanes to lay tortures and torments upon their bodies , crosses and losses upon their goods and outward estates , spots and impression and crueltie upon the face of their harmelesse innocencie , slanders and disgraces , imputations and staining aspersions upon their reputations and good names ; sometimes terrors , temptations , and amazements upon their minds : yet in all these , our gracious god hath the chiefest stroke , a principall hand , and the greatest sway ▪ he directs , limits , and moderates the rage and furie of all our enemies , whether they be devils or men , as it pleaseth him ; and ever certainely to the singular good of his children , if they be patient and faithfull . miserie ( saith iob , chap. 5. 6. ) commeth not forth of the dust , neither doth afflictions spring out of the earth . neither indeed , principally and originally from man , the lord of the earth ; nor from the prince that rules in the aire ; nor from the host of heaven : god himselfe is the chiefe commander , guider , and directer of all vexations , and ill of punishment that befalls any man ; and inflicts it , for our sinnes and corruptions , upon the reprobates , as appeares in pharoah , for their further hardening and confusion ; upon his elect , for their conversion and correction . let us then , in all our sufferings and afflictions , stirred up against us for sticking to sinceritie , and keeping a good conscience ; lift up our eyes to the mightie lord of heaven and earth : who , by the strong arme of his omnipotencie , holds fast in a chaine , sathan , that raging lion , and great goliah , that hee cannot stirre one linke further than hee will give him leave ; hee cannot goe a haires breadth beyond his commission : nay , and that which hee is suffered to doe , makes one way or other for our farre greater good . let us consider , what a loving and tender-hearted father hath us under his correction ; and holds in his hand the furie of sathan , the malice of men , the power and particular stings of all creatures , as rods and scourges , to reforme and amend us ; to keepe us in a course of holinesse , and in the right way to heaven . his fatherly love and tender-heartednesse unto his , and such as feare him , doth in dearenesse and unchangeablenesse as farre surpasse the most compassionate bowels of any earthly father , as god surpasseth man ; and , an infinite nature , a finite creature . the kindnesse of a mother to her child , is nothing to that love which god beareth to a true christian . a mother may forget her child , and not have compassion vpon the sonne of her wombe . but god neither can , nor will forget him . the stonie rockes and mountaines sticke fast and sure unto their foundations ; but gods love to his child , is farre surer and sounder . the mountaines shall remove , and the hills shall fall downe ( saith god by isaiah ) but my mercie shall not depart from thee ; neither shall the covenant of my peace fall away , saith the lord , that hath compassion on thee . can any man stoppe the course of the sunne , the moone , and the starres ? can hee change the seasons of the day and the night ? no more can any creature , or a world of creatures , stoppe and turne aside the streames of gods endlesse mercies and favours to his faithfull servants . if you can change ( saith god by ieremie ) if you can change the courses of the sunne , and of the moone , and of the starres ; if you can breake my covenant of the day , and my covenant of the night , that there should not be day and night in their season ; then may my covenant be broke unto david , my servant ; then will i cast off all the seed of israel : ier. 31. 33. you may therefore make sure of it ; every sanctified and sincere man is ever in gods sight , for his good and preservation ; hee is graven upon the palme of his hand , hee is set as a signet upon his arme , and as a seale upon his heart . god is ever farre more sensible , tender , and compassionate of the sighes , teares , and miseries of his children , than any man can be of the pricking of the precious ball and apple of his owne eye . wee have his promise , sealed with the precious bloud of his owne sonne , bound with an oath ; that so , by two immutable things , wherein it is impossible that god should lye , wee might have strong consolation ; that , hee will never faile and forsake his ; that , hee never lay more upon them , than hee will make them able to beare . hee gives them comfort in all their afflictions , deliverance from them , and benefit by them . in all troubles , hee most certainely either quite frees them , or graciously preserves them , in them ; so farre as is best for his glory , and their good ; and usefull for the church , and his other children . let no child of god then be dismayed or discouraged for any crosses , slanders , or persecutions , which befall him for his profession , and practice of holinesse and sinceritie . though sathan hath his worke in them , and prophane and wicked men a part ; yet our gracious god , so loving and tender-hearted a father , hath the principall stroake and chiefe finger in them : sathans worke , and end is , to vexe and discourage . it is evermore the worke of the devill , ( saith one of the * ancient fathers ) that hee may with lyes teare the servants of god , and by false opinions spread concerning them , may defame their glorious name ; that such as are bright in the light of their owne conscience , may be darkened and disgraced by the reports of others . wicked and prophane men , because they are in darkenesse , and their workes are evill , they cannot endure the children of light , and their holinesse of life . for this is the root and fountaine of all their malice and crueltie ; as appeares 1 ioh. 3. 12. cain sle● his brother ; and wherefore slew he him ? because his owne workes were evill , and his brothers good . hence growes and springs all the furie and rage , all the wrongs and slanders , which are wont to be layd on true christians : they are hated even for their very goodnesse , and because they will not runne with the wicked unto the same excesse of riot : they are filled with contempt and reproach , with the mockings of the wealthy , and despightfulnesse of the proud , because they will not sweare , swagger , lye , poure in strong drinke , prophane the sabbaths , follow the fashions and corruptions of the times . in a word , because they will not be prophane in this world , and damned in the world to come . and besides , i know not how , wicked men thinke , that by the commonnesse of sinne , their sinfull courses become more commendable ; and , that the multitude of offendors makes them more excusable , and their offences pardonable . it is the comfort ( saith an ancient * father ) of evill men , to carpe at the good ; thinking , that by the great number of offendors , the guilt of their faults is diminished and abated . but gods worke and end , in all false reports unjustly raysed against his children , and in other crosses whatsoever ; is to stirre up and revive in them zeale , devotion , and faithfulnesse , in praying , praysing , and serving him ; to purge out of them the drosse and relickes of some old sinne ; to humble them , and to bring them to a true denying of themselves ; to trie their faith , patience , and constancie ; or for their greater good , one way or other . a fourth consideration , whereby the true christian may be kept in heart and comfort against all crosses and calumniations which hee shall meete with , in his course of holinesse and sanctification , is this : it is no strange thing that doth befall him , when he is persecuted for sinceritie ; but the very beaten way to heaven , trodden by all such feet , as ever walked in faith and obedience . abel begun in this cup of persecution , and vexation , for his service to god , to all those who would give their names to christ , or fight under his banner to the worlds end . the patriarkes and prophets , and holy men of old , followed and pledged him : they were tryed by mockings and scourgings , by bonds and imprisonment ; they were stoned , they were hewen asunder , they were tempted , they were slaine with the sword ; they wandered up and downe in sheepes-skins , and goats-skins , being destitute , afflicted , and tormented ; whom the world was not worthie of ; they wandered in wildernesses , and dennes , and caves of the earth . nay , christ iesus himselfe , the sonne of god , and our blessed saviour , drunke deepe and large of this cup ; it was the baptisme wherewith he was baptized . his apostles and disciples followed ; they endured all the bloudie and mercilesse cruelties , which fierce and furious wolves are wont to inflict upon silly and harmelesse sheepe : for they were sent out into the world , as sheepe amongst wolves . there come after , and drinke of the same cup , millions of blessed men and women , under the primitive persecutions : of which , some were scalded , some burned , some broyled , some hanged , some beheaded , some throwne downe from rockes upon stakes , some stabbed in with forkes , some racked , and torne in pieces , their tongues cut out , their eyes bored out , their flesh twitched off with pinsons , womens brests feared off with hot yrons , pricked under the nayles with needles , and a thousand more wayes tormented , with as great varietie and exquisitenesse , as politike malice could devise , and prophane crueltie execute . if wee passe along from thence , even to these times ; yea , and if our eyes were so enlightened , that we could looke upon the state of gods children , and their way to heaven , even to the worlds end ; we should ever be able to trace them along by the teares of brine , and bloud , which are powred out and spilt for the profession of gods truth , and practice of holinesse . this then is , was , and ever will be , the lot and portion of all those who are fitting and preparing for heaven . they are ever persecuted one way , or other . if by reason of the milde and peaceable times , they fight not unto bloud , and passe the fierie triall ; yet they shall have their troubles , oppressions , and disgraces ; at least , they shall be ever sure to be payd home with the scourge of tongues : they shall be loaden with slanders , and false reports ; they shall be made a gazing-stocke , a by-word , and table-talke ; a scorne , reproach , and derision to them that are round about them : as david was , psal . 79. 4. which being so , why should not a common case , in the cause of god , breed a common comfort in true christians ? why should any of them thinke much to drinke of the same cup , that the dearest saints and soules , now blessed with the lord , have begun to them in ; and of which , all that will be saved , even to the last day , must taste , and follow ? why should any man , that truly loves god , or lookes for the joyes of the other world , seeke or desire a priviledge above all the children of god , that everwere ; and even above the sonne of god himselfe , christ iesus ? most unworthy is hee of the glorious comforts of grace , of the inward peace , that passeth all understanding , and of that glory which is to be revealed ; who , for a slanderous tale , a lying tongue , a reproachfull tearme , or the feare and face of any mortall man , slinkes back from a bold profession of sinceritie , and from the true service of the living god. in sufferings and afflictions for gods cause , there is not onely matter of patience , but even occasion of glory . they are like starres in the forehead , honourable maimes , conformities to iesus christ , liveries of a christian souldier . fifthly , let him consider , that his momentanie crosses and afflictions cause an exceeding and everlasting weight of glory . let his vexation be never so grievous , his persecutors never so great , and mightie ; neither they , nor that , can last long . for the life of man , and all the glory thereof , doth passe away like a ship in the water , whose tract cannot be seene againe ; like an arrow through the aire , or a weavers shuttle through his worke ; like a fading flower , suddenly plucked up and withered ; like grasse , like smoake , like a dreame , like a bubble of the water . though a christian therefore be never so deepely plunged into * miseries , he shall abide but a while under the waters of affliction ; the day of redemption cannot be farre off . though he should passe through the teeth of wilde beasts , upon the sword of the tyrant , through the flames of fire ; though his braines should be dasht against the walls , his limbes lye scattered in the streets , and his bloud runne downe every channell : yet shall he , ere it be long , gloriously rise againe , in despight of all the powers of darkenesse , and bloudinesse of cruell men . hee shall entirely be restored , by the mightie and immediate hand of god ; hee shall be clothed with light , and immortalitie ; his bloud shall be revenged , and all teares wiped from his eyes ; and there shall be set upon his head a crowne of everlasting joy , peace , and happinesse . sixtly , comfort unspeakable , and glorious , may spring up in the heart of gods child , amidst his sufferings for the cause of god , out of a consideration , that in all afflictions , without exception , christ suffereth with him . paul was the mirrour and miracle of all christians , for the varietie and gloriousnesse of his sufferings ; you may see a strange and unmatchable catalogue of them , 2 cor. 11. 23. &c. he was in stripes above measure , plenteously in prison , in death oft . of the iewes , five times received hee fortie stripes , save one ; he was thrice beaten with rods , he was once stoned , he suffered thrice shipwracke ; night and day was he in the deepe sea : in journeying , he was often ; in perils of waters , in perils of robbers , in perils of his owne nation , in perils among the gentiles , in perils in the citie , in perils in the wildernesse , in perils in the sea , in perils among false brethren ; in wearinesse , and painefulnesse ; in watching often ; in hunger , and thirst ; in fastings often ; in cold , and in nakednesse . yet all these , and what other crosses and afflictions befell him , he calls and accounts them the sufferings and afflictions of christ . now ( saith paul , col. 1. 24. ) now rejoyce i in my sufferings for you , and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake , which is the church . and 2 cor. 1. 5. as the sufferings of christ abound in us , so our consolation aboundeth through christ. lazarus , in all his povertie , contempt , sicknesse , sores , or what other miseries , suffered nothing wherein christ was not partaker of his griefe and sorrow . so sweet and blessed a consent and sympathie is there betwixt christ , the head , and all true christians , his members ; that so long as the great mysterie of that mysticall vnion stands true and sure , ( which is for ever ) all holy men , and servants of god , in all their sufferings for the name of christ , profession of his truth , and practice of sinceritie , shall have christ himselfe partner and partaker of their miseries ; which is able to refresh the heaviest heart , in the greatest extremities . i have stayed long upon this point ; to wit , how sathan labours might and maine , by crosses and slanders , to discourage gods child , and to stop his course in the wayes of righteousnesse ; and in laying downe some comforts against them : because thousands , at the very first entrance , or after some small continuance , are wofully turned backe from grace , and sinceritie , by temptations , reproaches , and troubles raysed against them ; by their owne rebellious flesh , sathan , and prophane men . now , in a ninth place , if all this will doe no good ; if the heat of persecution inflame the zeale of the true christian ; if reproaches and afflictions be so farre from daunting and dulling his forwardnesse , that they set an edge upon his affections , and adde strength to his resolution , in proceeding in the glorious state of christianitie : why then , the last sleight and temptation of sathan , to hinder the sanctifying power and successe of the word , and to make it fruitlesse and unprofitable , is spirituall pride ; which , by his malicious cunning , and hellish alchymie , hee extracts even out of his graces and vertues ; out of such sweet flowers , he rayses poyson : and sith he cannot keepe goodnesse utterly out of the soule , he uses it selfe as an instrument , to weaken & wound it selfe . for when a man is most endued and enriched with extraordinarie gifts , holy graces , and spirituall strength ; sathan seekes most busily to make him proud of them , and to puffe him up with an over-weening conceit of his owne worth ; that so himselfe may lose the comfort of them , his brethren the fruit of them , and god the glory of them . this spirituall pride , is the same in our corruptions and sinfull affections , that the shirt is in our clothing ; that is to say , it sits the closest unto us , and is last put off : it is the white devill ( as a worthy divine calls it . ) that sinne doth lye , and insensibly insinuate it selfe ; and lurkes amid our graces , and good actions , as a dead fly in the apothecaries ointment . it is , as it were , sathans last intrenchment , which hee holds the longest , and with most resolute and desperate pertinacie , and is hardlyest driven out ; much spirituall wisedome , a great measure of humilitie , and the whole armour of god is required to this combate . for he is so endlesse , and exercised in the point ; that , if we be so humble , that he cannot make us proud of any thing else , he will labour to make us proud even of our humilitie ; and proud , that we are not proud of our gifts . except a christian continually and carefully watch over his heart , and guard it with humilitie , and a lowly conceit of himselfe ; this privie pride may steale upon him , before he be aware . and first , it may spring out of a consideration of the excellencie of his estate , and the varietie of his peculiar blessings , and speciall priviledges , which the ungodly men neither can , nor doe enjoy . for when he is once translated from darknesse to light , from prophanenesse to sinceritie , from nature to grace ; out of the dominion of sathan , into the kingdome of christ , by the great worke of regeneration : hee is presently made partaker of the divine nature , 2 pet. 1. 4. hee is entitled , by the right of the sonne of god , to an inheritance immortall , and undefiled , and that fadeth not away , reserved in the heavens for him . while hee is thus looking upon himselfe , possessed of this happinesse , and planted in this glorious paradise ; sathan is secretly blowing the coales of his hidden corruption , to enkindle and rayse there-out an over-weening conceit of his owne worth , and to puffe him up with pride of his owne gifts and graces ; whence may ensue two foule and hatefull inconveniences : for so hee may grow by little and little to justifie himselfe too much , whereby gods glory may be lessened and darkened ; and to despise his brethren , whereby his exercise of charitie may be hindered . this spirituall pride may occasionally , and by accident , spring out of a godly and gracious care , to keepe and preserve himselfe unspotted and undefiled in his happy and glorious state of grace , and regeneration . for while he is casting with himselfe , and concluding upon some sound and substantiall course of holinesse and obedience in the wayes of godlinesse ; sathan labours might and maine , to draw him to a singularitie of unwarrantable conceits and opinions ; that by a tedious and unnecessarie pursuit and possession thereof , he may keepe him cold and uncomfortable in the practice of the chiefe and most materiall duties of christianitie ; and to make him place the height of religion , and heat of zeale , in continuall conference and most peremptorie defence of some groundlesse fancies ; from whence sathan busily strives to toll him out , to separation . which course of separating from , and condemning our church , in the judgement of our sincerest divines , is full of pride , contention , and confusion . for first , certaine it is , our church , in that most exquisite and worthy confession of faith contained in the articles of religion , doth hold and professe all substantiall points of divinitie as soundly , as any church in the world , none excepted , neither in this age , nor in the primitive times of the church . secondly , it hath communion with , and testimonie of all other true churches . thirdly , in it are to be had the meanes of salvation , in a powerfull and plentifull manner : and in the bowels thereof , even they that goe out of our church , if they be truly converted , received that precious and blessed vigour , which is able to quicken them to eternall life . fourthly , a church may be a true church , though it should have spots , and blemishes ; though there be some swine and dogges in it . in s. pauls time , the corinthians were called the church of god , 1 cor. 1. 1 , 2. and yet , at that very time , were some in an heresie , some in incest , some that had not repented of their filthinesse , 2 cor. 12. 20 , 21. the like may be said of the churches of asia , rev. 2. 3. fifthly , though outward prosperitie , worldly honour , and plentie , be rather the lot of false , hereticall , and apostaticall churches , than an individuall and necessary mark of the true church ; yet , if unto our unparallel'd peace , both for duration and entirenesse , we adde our many and miraculous deliverances , strange defeatments , and preventions of popish plots ; of their bulls , conspiracies , and hostile invasions ; of their powder , poysons , daggers , dags , and all manner of execrable attempts , machinations , and underminings , which either hell could devise , or that desperate and bloudy faction adventure upon , and manage : i say , if all these be put together , and well weighed ; it is impossible , but that wee should therein see , acknowledge , and adore the speciall finger of gods holy providence , upholding his owne arke amongst his owne people ; and pointing out to all the world , the truth of that church , upon whose side , and for whose safetie and glory hee so mightily stands . this most extraordinarie grace and favour of divine assistance , having not in one thing , or two , shewed it selfe , nor for some few dayes or yeeres appeared ; but in such sort , so long continued , our manifold sinnes and transgressions striving to the contrary : what doth it else import , or what can wee lesse thereupon conclude , than that god would thereby tell and teach the world , that the thing which hee blesseth , defendeth , and keepeth so strangely , cannot but be of him , and his saving and sacred truth ? ill doe they then , who transported with a pang of spirituall pride , abandon , forsake , and separate from our church , as though gods true worship and salvation were not there to be found . you see how sathan by spirituall pride may carry and cast a man , from a setled and sound course of holinesse and sinceritie , upon the dangerous rockes of singularitie and separation . but understand me aright , what i meane by singularitie . i meane that onely which ariseth out of privie pride , is upholden by selfe-will , and obstinatenesse , and many times ends in separation ; and hath neither ground nor defence from sound judgement , spirituall wisedome , or true tendernesse of conscience , joyned with humilitie , and willingnesse to be rightly informed . i meane not singularitie , in respect of holinesse and unspottednesse of life , in respect of difference and distance from the sinfull fashions of the times : for in this sense , every man that will save his soule , must be singular . hence it is , that our saviour asketh his followers , in math. 5. what singular thing they doe , if they doe but as the publicans doe ? as if hee should have said : you that will be christians , must be of a more heavenly temper , and higher straine , than the most men , and the greater part of the world : you must be singular , and shine as lights amid a naughtie and crooked generation . hence is it , that gods children ever were , and ever will be , signes and wonders , miracles and monsters , in the opinion and censure of most , amongst whom they live ; gazing stockes , both by reproaches and afflictions , heb. 10. 33. behold ( saith isaiah , chap. 8. 18. ) i and the children whom the lord hath given me , are as signes and as wonders in israel , by the lord of hosts , which dwelleth in mount sion . i am become ( saith david ) as it were a monster unto many , ( or , to the great men of the world , as some render it ) psal . 71. 7. and in another psalme , psal . 79. 4. wee are a reproach to our neighbours , even a scorne and a derision unto them that are round about us . but especially you may see in wisd . 2. ( though the booke be apocryphall ) what is the counsell and conceit of the wicked about the oddenesse and singularitie of the saints : let us defraud the righteous ( say the wicked ) for hee is not for our profit , and hee is , contrarie to our doings ; hee checketh us for offending against the law , and blameth us as transgressors of discipline ; hee maketh his boast to have the knowledge of god , and hee calleth himselfe the sonne of the lord : hee is made to reprove our thoughts . it grieveth us also to looke upon him : for his life is not like other mens , his wayes are of another fashion ; hee counteth us as bastards , and hee withdraweth himselfe from our wayes , as from filthinesse ; hee commendeth greatly the latter end of the just , and boasteth that god is his father . thus , as gods children and godly men are indeed more excellent than their neighbours ; and singular , in respect of their sanctification and sinceritie : so they are scorned and reviled by the world , and the greater part of men , as odde fellowes , and such as must have wayes by themselves , and a tricke above others . they are pointed at , as matter of scorne and contempt ; they are set up , as markes of slander and oppression ; and gazed upon , as strange creatures . wee are made ( sayth paul , 1 cor. 4. 9. meaning himselfe , and other of gods faithfull servants ) a gazing-stocke unto the world , and to the angels , and to men . and no marvell though it be so : for , besides that all prophane and unregenerate men are naturally ineagered , and inraged with implacable malice and hatred against gods children ; they are , in all places , but few in number ; which makes them more noted , and pointed at . that they are but few ; besides many certaine demonstrative reasons out of scripture ; it may thus plainely appeare : as a good divine tells us . first , let there be taken from amongst us , all papists , atheists , and scorners of godlinesse , and religion . secondly , let there be removed all notorious and infamous evill livers ; as swearers , drunkards , whoremongers , vsurers , worldlings , deceivers , proud persons , prophaners of the sabbath , gamesters , and all the prophane and ignorant multitude . thirdly , let all those be passed over , that are but onely civill honest men , and meddle not with any profession , or practise of holinesse ; without which , no man must see god. fourthly , set aside all grosse hypocrites ; who for advantage , or by-respects , are outwardly religious , but inwardly corrupt , hollow-hearted , and abominable . fifthly , let there be sorted out and rejected all carnall protestants , formall professors , backsliders , cold and unzealous christians ; who falsely thinke , that they may both enjoy the world , and a good conscience too ; live pleasantly on earth , and yet save their soules at last ; and , that it is not necessarie to hold any such strict course of holinesse , to come to heaven . let all these kinde of men , i say , ( all which in one measure , or other , are in the state of death , and under the power of sathan ) be separated and shoaled out ; and how many doe you thinke will remaine amongst us , sound , sincere , faithfull , and zealous professors , and practisers of saving truth , the power of grace , and holy obedience to all gods commandements ? for such onely are gods servants , and in the state of grace . let a man come into any towne , village , citie , or corporation , and let all such men as are before mentioned , be removed ; and how many should he finde of these last ? they would certainely be thinne scattered , and like the grapes after the gathering of the vintage , two or three in the top of the upmost boughes , and foure or five in the high branches . singularitie then of sanctification , is no fruit of pride , but an inseparable marke and necessarie state of true christianitie . i come now to a third ground , whence sathan may rayse a temptation to privie pride : when a man is faithfull , and diligent , in the discharge and executions of his civill calling ; hee may cast a conceit into his head , that such base , earthly , and worldly imployment , and spending his time , is disgracefull and derogatorie to the providence of god , and his christian libertie ; and , that it hinders him in his calling of christianitie , and duties of religion . whence may sollow dangerous effects of spirituall pride ; quite leaving , or neglect , discontent or distaste of his civill calling . and so his heart and affections may bee put quite out of order , and deceive themselves , in the very maine point of making towards heaven . sathan , by his subtill malice , may worke out matter and occasion of spirituall pride , from the speciall providence of god , conducting the christian the best and the neerest way to heaven . to give example , in some particulars . 1 when god , out of his great wisedome and mercie , humbles him with afflictions and prickes , the swelling of his pride ; when hee cuts and loppes away his vanities , excesses , and superfluities , with some visitation , or other ; and fills him with bitternesse in this life , to the end hee might long for the life to come : why then , sathan labours mightily to kindle in his corrupt nature a flash of spirituall pride , that hee may drive him to grumbling and impatiencie , and so make gods fatherly corrections and chastisements fruitlesse and unprofitable to him ; which in gods children should ever worke amendment and comfort . 2 when the true christian lookes about him in the world , and sees the wicked spreading themselves like greene bay-trees , in worldly plentie , and pleasures ; sathan here thrusts in , and labours to cast into his minde a consideration of his owne worth ; and that , how in respect of the wicked , he farre more , and rather , deserves the fruition and enjoyment of the creatures , and benefits and comforts of this life : because all wicked men are but usurpers , and intruders ; himselfe being a true owner , by the right of christ iesus , lord of the whole earth : and that , whereas he stands for the glory , service , causes , and children of god ; the wicked labour for nothing more , than the disgrace and ruine of goodnesse , and the upholding and enlargement of the kingdome of sathan . from such conceits as these , mixed with spirituall , hee easily drawes him on to fretting and repining at the prosperitie of the wicked men , and puts him into one of davids fits , and pangs , psal . 73. 12. loe ( sayth hee ) these are the wicked , yet prosper they alway , and encrease in riches : certainely , i have cleansed my heart in vaine , and washed my hands in innocencie . or , at least , brings him to question with god ; as it is , ier. 12. o lord , if i dispute with thee , thou art righteous ; yet let mee talke with thee , of thy iudgements : wherefore doth the way of the wicked prosper ? why are all they in wealth , that rebelliously transgresse ? thou hast planted them , and they have taken root ; they grow , and bring forth fruit . 3 when the christian doth presently feele , or after call to minde gods great mercies , gracious preventions , strange protection , wonderfull deliverances , against expectation , and beyond hope , vouchsafed unto him in his direction and conduction towards the glory that is to be revealed ; then doth sathan busily blow the bellowes of his corrupt nature with the poysonous breath of his hellish malice , that so hee may puffe him up with spirituall pride , and exalt him out of measure . 4 when he beholds and observes some sudden destruction , or fearefull judgement , to overtake and seize upon his enemies ; sathan may secretly sollicite him , out of a spice of spirituall pride , to applaud and please himselfe in the ruine and miserie of his adversarie : which , besides the tainture of impietie , tastes deepely also of inhumanitie , and is quite crosse and contrarie to the practice and protestation of holy iob , chap. 31. in that chapter , hee imprecates and invocates upon himselfe many fearefull curses , if hee hath done so , or so . let mine arme ( saith he ) fall from my shoulder-blade , and let mine arme be broken from the bones , if i have done such and such things . and after followes : if i rejoyced at his destruction that hated me ; or was moved to joy , when evill came upon him ; or if i have suffered my mouth to speake evill of him , or to utter curses against him . 5 when the christian is sadly and heavily musing upon his many troubles and distresses , which many times come thicke and three-fold upon him , as fast and boisterously , as one wave overtakes another ; so that he findes one vexation to be still a step unto another : sathan then hee puts in , and seeing the season advantageous for his feats , and insinuations , workes what he can to make him take on ; and out of a proud conceit of better deservings , to be wearie of waiting the lords leisure ; and out of the anguishes and agonies of his heart , to wish and desire death ; especially to be rid and freed from those crosses and calamities , which unworthily haunt and persecute his innocencie . holy iob was strongly assayled with this temptation , chap. 3. when hee cryed and said : let the day perish wherein i was borne ; and the night , when it was said , there is a man-child conceived , &c. and so was the prophet ionah , chap. 4. therefore now ( saith he ) o lord , take i beseech thee , my life from me ; for it is better for me to die , than to live . 6 sometimes , when the christian is crossed and disappointed in his expectation , god wisely and sweetly diverting , moderating , and disposing all things to his owne glory , and to the true good of his children ( though they doe not presently see , and acknowledge it ; ) sathan steps in , and by the secret and insensible poyson of privie pride , labours to suggest unto him , that he is prejudiced and disgraced ; that so by his inward fretting , hee may make it plainely appeare , that hee preferres his owne particular credit , before the glory of god. thus was ionas tempted , in chap. 4. fearefull destruction was denounced by him from god , against the ninivites : they put on sackcloth , humbled themselves , and repented ; god stayes his hand , forbeares his iudgements , which were proclaymed by ionah : therefore ( sayth the text ) that displeased ionah exceedingly , and hee was angrie ; and hee prayed unto the lord , and said , &c. when hee begins to observe , and admire himselfe for some speciall acceptation in christian companie ; for his abilities to pray , conferre , discover temptations , and the devils depths ; to presse an holy precisenesse , and mortifying points , &c. oh then , too often a wide gap is opened in his deceitfull heart , for the devils wild-fire of spirituall pride . so that many times , an humble silent soule doth quickly out-strip such an one , doting dangerously upon his present perfections , in the substantialls of christianitie . thus , and many moe wayes , doth sathan labour by privie pride , to weaken the power of grace , and efficacie of the word ; to staine and disgrace the best graces and godliest actions ; to grieve the good spirit , and coole their first love , even in gods children ; after that , by the helpe of god , they have struggled through other temptations , and obtained much spirituall peace and christian perfection in the doctrine of salvation , and wayes of godlinesse . before i passe from this point , i would propose some remedies against this swelling spirituall maladie of privie pride , and some soveraigne considerations , to keepe downe the christian heart , and to preserve it in the sweet and peacefull state of a gracious humilitie . first then , let every christian , when hee first feeles any over-weening conceit , or proud perswasion of his owne worth , and spirituall graces , stealing into his heart ; lift up the eyes of his minde , in a divine meditation , unto those brightest and purest eyes of god almightie ; which are ten thousand times brighter than the sunne , and purer than puritie it selfe : so that they see the least and secretest infirmitie in its true and native foulenesse ; and before them , our best righteousnesse is as a menstruous clout . if he soundly and sincerely entertaine this consideration , it will so humble him , and keepe him under , that he will rather be affrighted and surprized with feare and terror , for his many frailties and infirmities , than be lifted up with a conceit of his graces , and spirituall endowments . when hee begins once proudly and selfe-conceitedly to gaze upon that little sparke of holinesse hee findes in himselfe ; let him presently turne backe the edge and eye of this dangerous speculation , upon the infinite puritie and endlesse perfection of god almightie ; before whom , the cherubins and seraphins , the crowne of gods workemanship , and the glory of creatures , doe hide and cover their faces , as not able to behold and endure the perfect brightnesse of his most pure and undefiled majestie . in whose sight , the unstained splendour of the heavens , and the glorious beautie of the starres are uncleane , and foule ; darkenesse , and deformitie . the sunne , the fairest body in the world , made all of beautie and brightnesse ; if it were put neere unto that unaccessible and incomprehensible light , which encompasseth the lord of heaven , it would vanish away as a darkesome moat , and lumpe of vanitie . nay , in respect of god , those divine and heavenly creatures , the blessed angels , pure and immateriall spirits , are chargeable with folly and vanitie . behold , he found no stedfastnesse in his saints ; yea , the heavens are not cleare in his sight . how much more is man abominable and filthie , which drinketh iniquitie like water ? iob 15. 15 , 16. what art thou then , wretched man , that carriest about thee a body of death ? shall not his excellencie make thee afraid , and his feare fall upon thee ? behold ( saith iob ) he will give no light unto the moone , and the starres are uncleane in his sight : how much more man , a worme ; even the sonne of a man , which is but a worme ? behold , he found no stedfastnesse in his servants , and laid folly upon his angels : how much more in them that dwell in houses of clay , whose foundation is in the dust , which shall be destroyed before the moth ? these considerations are able to confound and cast downe below the earth , and dust , the greatest admirer and applauder of himselfe , for his graces , good actions , and spirituall perfections . when the christian is tempted to a proud conceit of his spirituall sufficiencies ; let him compare himselfe with other saints of god : which ( perhaps ) having beene lesse sinners than himselfe , in the time of their unregeneration ; and having lesse meanes , parts , occasions , and encouragements to glorifie god : yet excell him in zeale , sanctification , and the service of god. paul , that great doctor of the gentiles , and glorious angell upon earth , for all his spirituall blessings , and incomparable graces , cryes out , rom. 7. 24. oh wretched man that i am , who shall deliver me from the body of this death ? david , a man after gods owne heart , and a speciall royall mirror for varietie of spirituall excellencies , is so farre from being proud of his graces ; that hee is every where complaining of the burthen of his sinnes , spirituall povertie and want , and the miseries of his soule : there is no health in my flesh , ( saith he ) because of thy displeasure ; neither is there any rest in my bones , by reason of my sinne : for my wickednesses are gone over my head , and are like a sore burthen , too heavie for me to beare . for his reputation in the world , he tells us ; that he was a worme , and no man ; a very scorne of men , and out-cast of the people . in all times , the best christians have ever beene most sensible of the weight of their sinnes , and corruption of their nature ; and from thence , entertained a lowly conceit of themselves . where there is the greatest measure of sanctification , there is ever the greatest humilitie . if those then that be indeed in the highest favour with god , lesser sinners than our selves , and most sanctified , be of an humble and lowly minde , of a meeke and quiet spirit , which is before god a thing much set by , 1 pet. 3. 4. let us take heed how we be proud of those graces ; which , if we looke for gods blessing upon them , and comfort from them , must bring forth in us humilitie and thankefulnesse . let him compare , and examine , and measure himselfe , his wayes , and workes , by the law of god ; and hee shall there finde much matter of humiliation , repentance , feare , and trembling , with continuall supply in abundance ministred unto him : so that there shall be no roome left for any proud and over-weening conceit of any good thing in him . that elect vessell , and great apostle , after he was regenerate , ( for the unregenerate feele no such strife ) found such a vast and wide distance betweene the law , and his owne affections , and best workes ; that for horror thereof , he cryed out ; oh miserable man , that i am ! what spirituall good then is there in any of us , miserable wretches , wherein we should glory ? let our best workes be as glorious as we can imagine , let them be performed with never so great integritie and resolution , cover them with grace , derive them from the holy-ghost , dippe and dye them deepe in the bloud of christ , put upon them all the rich attire , and papall magnificence , with which the church of rome hath invested them ; yet to the purest eyes of god , and in the cleare crystall of his undefiled law , they appeare to be foule , and spotted ; impure , and like a menstruous clout . the measuring then of our selves by the law and word of god , is a notable meanes to keepe us in humilitie , and to make us worke out our salvation with feare and trembling . let him consider , what a foule and wretched , what a damned and an accursed creature hee had beene ; had not his gracious god , out of the unsearchable depth of his infinite goodnesse and mercie , singled him out to be his servant upon earth , and a saint in heaven . it was onely gods free mercie , that before all eternitie , by the great decree of his eternall election , marked him out for heaven and endlesse joyes , from amidst the huge masse of all mankind . it was the same , that after caused him to send his owne and onely sonne , out of his owne bosome , and height of majesty ; that with his dearest and precious bloud , hee might redeeme his soule from the snares of hell , into which hee was fallen , by adams fall : which in due time , by the inward , speciall , and effectuall power of his unspotted spirit , called him into his kingdome of grace , washed him , justified , and sanctified him , in the name of the lord iesus . else , otherwise , had not these everlasting and unconceivable blessings beene cast upon him , by gods free meere mercie , without all cause or motive from man , or any other created thing , out of his infinite selfe ; his case had beene unspeakably wofull : for he should have lived in this vale of teares , without god , without grace , without comfort , without conscience ; in sinne , in darkenesse , in prophanenesse , in all spirituall miseries : and after the closure and period of these few and evill dayes , he should have beene endlessely divided and abandoned from the joyes and comforts of gods presence , inchained without all redemption , to despaire and horror , and the hatefull fellowship of the devill and his angels : and ( that which is the extremitie and upshot of all hellish miserie ) hee should have had the fierce and horrible wrath and vengeance of god poured in full measure upon his body and soule ; which would have fed upon them , as fire doth upon pitch and brimstone , for ever and ever . out of these considerations , mee thinkes a man should rather with humilitie and thankefulnesse admire and magnifie the mercies of god , that hee is not alreadie a fire-brand in hell ; than any wayes be puffed up with any worthinesse in himselfe , or dote upon his owne nothingnesse . when a christian is tempted to spirituall pride ; let him deepely and thorowly weigh with himselfe , what fearefull inconveniences and discomforts will ensue , if hee give way to such temptations : for so , many follow , in the course of gods just judgement , upon spirituall vanitie , and pride ; dullnesse , and deadnesse of heart ; a restraint of the influence of the spirit ; a diminution and lessening , or a slumber and cessation of the operations of grace , a cooling of zeale , and falling from the first love. or , when hee sees us so presumptuously to trust to our strength , and stay our selves with our owne staffe ; he may quite give us over , in some great temptation , to some grosse sinne ; so that we may take the foile in the conflict . and then , if wee once be over-taken with the old sweet sinne of our unregeneration , or be ensnared with some new notorious transgression ; wee must of necessitie , to our great discomfort , enter againe the agonies of soule , anguish of conscience , and horror of hell ; wee must enter combate againe with all the powers of darkenesse ; wee must have our regeneration , regenerated ; our new-birth , new-borne ; and the precious bloud of the sonne of god , as it were , shed for us againe . wee turne thereby gods favourable countenance from us , and the hearts and affections of true christians : wee put againe a sting into our owne consciences , and weapons into the hands of sathan , to vexe , wound , and torment us : wee barre and bereave our selves of gods gracious protection , of the guard of angels , of peace of conscience , of joy in the holy-ghost , of boldnesse in our wayes , of reconciliation in the creatures , and of all the comforts of godlinesse . as a man tenders the preservation of his soule , from all these spirituall miseries ; let him take heed of entertaining a proud and over-weening conceit of his owne graces , gifts , or good actions . let him consider , that the more spirituall gifts and graces he hath received from the free mercie of god , the more will be required at his hands . me thinkes , this should coole and allay any swelling conceit , or proud perswasion , that may arise in the heart ; and not suffer a man to play with them , and dote upon them , or give him any leisure , with an over-weening and selfe-conceited flatterie , to gaze upon them , or to applaud and admire them in himselfe , as though they were his owne ; but rather , with all vigilancie and solicitousnesse , with all care and good conscience , to occupie and imploy them for his masters greatest advantage . there is no gift or good thing in any man , either of nature or grace , of body or minde , of wealth or honour , of reputation or authoritie in the world ; but he must give shortly a strict and exact account of the usage and imployment of it , before the impartiall and uncorrupted tribunall of heaven : and the more excellent his gifts and endowments have beene in any kind , he shall in proportion be answerable , and countable for the more . if the lord hath enlightened , heated , and inspired any one with much saving knowledge , with a great measure of zeale , with a high christian courage , and resolution ; he lookes and expects for great gaine of glory unto himselfe , many spoyles and conquests over his enemies , a blazing and exemplarie brightnesse , in holinesse of life ; much beautie and lustre to the church , much good and comfort unto christians : for much is required of them , to whom much is committed . let a man then not labour to make himselfe glorious , by those graces which are none of his owne ; but how , by glorifying god with them , in humilitie , faithfulnesse , and sinceritie , and by improving and making the best of them , for the owners advantage , hee may make a comfortable account at that great day . thus farre i have proposed unto you some motives , to quicken and stirre you up to a conscionable and constant hearing and understanding of the holy word of god ; and acquainted you with many sleights , lets , and temptations , which sathan usually casts in our way , to hinder us therein . now , in a third place , i will lay downe unto you certaine rules , directions , and instructions , for your right , holy , and conscionable carriage , behaviour , and importment , in and about the hearing of gods word . that the holy word of god may be unto you the word of grace , the savour of life unto life , of power unto sanctification and salvation ; you must looke carefully and conscionably unto your preparation , before you come ; unto your carriage , while you are there ; and unto your behaviour , afterward . first , for preparation . i am perswaded , the want and neglect of a due and profitable preparation , is the cause that thousands receive no benefit or blessing by the word of life ; but that the sermons they heare , are registred , as in a table of remembrance , before god , as so many witnesses against them , for their more fearefull confusion and greater condemnation at the day of accounts . 1 for hence it is , that to many it is the savour of death unto death ; because , before they come , they doe not addresse and prepare themselves for so glorious a presence , and royall embassage from the king of heaven : though they heare it with their outward eares , yet it hardens their hearts , makes them inwardly more peevish , grumbling , stubborne , rebellious , and refractarie to the power thereof , and prepares and ripens them for more heavie vengeance . it is of it selfe the word of grace , salvation , and life ; a blessed preservative against sinne and death , damnation and hell : but by accident , if men doe not reverence it , tremble at it , and submit themselves to the power of it , it is a strong hammer , and iron scepter , to harden their hearts more and more , like an anvile , or adamant ; and at length , to breake them in pieces like a potters vessell . though in it selfe , it be a saving and wholesome medicine ; yet men of a rebellious and stubborne humour and temper , turne it into poyson . 2 to some , this holy word , by reason of unpreparednesse , is but as the water spilt upon the ground , and the breath of the minister scattered in the aire : if you call them to an account , after sermon , how they have profited ; they are as wordlesse , and witlesse , and indeed as gracelesse in repetition , as if they had beene deafe , asleepe , in a trance , or starke dead all the while . 3 others , by their rash and prophane rushing into the house of god , without all premeditation , reverence , or regard of that holy businesse they goe about ; become hearers onely , of forme and custome , for fashion and companie . it may be , they may heare , attend , and understand what is delivered ; but it breedes no more reverence , impression , or spirituall reformation , than an ordinarie tale , or humane discourse : as though that holy toyle , and sacred breath , were spent onely to entertaine the time , and busie mens eares for an houre ; and , not as christ tells paul , to open their eyes , that they might turne from darkenesse unto light , and from the power of sathan unto god. 4 vpon some , the iudgement and curse of comming without conscience , and due preparation , doth so farre prevaile , and hath such power , that they become scorners and raylers against the minister , or his doctrine , or both ; at every sermon they catch something , that they may cavill at , deprave , and calumniate : and so , wickedly and wretchedly oppose their discourse , wit , and spirit of contradiction against the face of heaven , and heart of divine truth . they wrangle and repine ( in deed and truth , whatsoever their pretences or protestations may be to the contrarie ) against that great majestie , whose message it is ; against that holy spirit , which should sanctifie them ; and the word of grace , which should save them . 5 others there be , even of good hearts and affections , professors , and in some good measure practisers of the power of godlinesse ; yet because they are carelesse and neglective of this needfull christian dutie of preparation , are possessed with much deadnesse of heart , and dullnesse of spirit , at those holy exercises . their zeale , and fervencie , which should be quickened and inflamed at every sermon , is dulled and benummed with senselesnesse and satietie : they doe not so tremble , or are cast downe with divine comminations and denouncements of gods iudgements against sinne , or so refreshed with the gracious promises of life , and salvation , as they ought to be : they doe not enjoy and reape the thousandth part of that delight , comfort , and benefit as they well might , by the ministerie of the word , because their hearts are not purged and prepared : they doe not with that chearefulnesse receive , with that sweetnesse taste and rellish , with that life and vigour disgest the food of life : the eye of their minde , for want of premeditation , doth not so clearely see and discerne the infinite beautie of that sacred majestie represented unto them , or that glorious grace shining unto them , in the face of christ iesvs : their hand of faith doth not with that feeling , and fastnesse , lay hold upon and claspe about , the rich treasures revealed in the gospell . in a word , they bereave themselves of much good , blessing , comfort , and growth in grace , which they might and ought to have , by hearing of the word , for want of due preparing , and disposing the heart thereto . this dutie of preparation then , though that it be not much thought upon , or ordinarily practised ; yet it is of great necessitie and speciall use for all those , which looke for benefit or blessing by the preaching of the word . there is no great affaire , or of weight and consequence , eyther in nature or art , in necessarie businesses and civill negotiations , or in matters of complement , ceremonie , and enterview ; but there is required some bethinking preparation and prae-dispositions , for the more happie and successefull accomplishment , execution , and performance : how much more in the affaires of god , matters of heaven , businesses of eternitie , and salvation of mens soules ? the ground must be manured and prepared for the seed , if wee looke it should fructifie and prosper : how much more should our dull and dead hearts bee stirred up , and furrowed , as it were , with humiliation , reverence , and repentance ; that by the grace of god , and the sanctifying power of the spirit , it may lodge and take deepe root in them , and spring up to eternall life ? the body must be fitted with a preparative , and the humours , as it were , gathered unto a head , if wee desire the physicke should worke forcibly and kindly , and rid us of their noxiousnesse , and superfluitie : how much more ought our soules , with an impartiall and narrow inquisition , to be searched and layd open , before they receive the water of life , and spirituall manna ; that so they may more seasonably and soundly be washed and purged from corruptions and imperfections , preserved in spirituall health , and prepared for eternall life ? the ground must be layd , and some imperfect draughts , shadowes , and resemblances premised , before a picture can be done to the life , or a full proportion and lively representation pourtrayed or presented to the eye ; how much more ought the ground of our hearts to be fitted and prepared , that by the preaching of the word , the image of christ iesus may with a lively and fresh impression be stamped upon them ? were a man the next day to goe about a businesse that mainely concerned eyther his life , or livelyhood ; the state of his lands , or danger of his life : would not his minde be troubled before-hand ? would it not breake his sleepe the night before ? would he not be musing , and plotting , by what meanes he might worke out his deliverance , and safetie ? what behaviour and carriage might be fittest , to winne favour and grace in so weightie an affaire ? how much more ought wee , before wee intrude into the house of god , where matters of our greatest and highest interest , are proposed , handled , and debated by the minister of the word ; even life eternall , and everlasting estate in another world ? i say , how ought wee to thinke with our selves , how wee may make our soules fittest to understand and accept the covenant of grace , to receive the seale of the spirit , and to get assurance of that glorious and royall inheritance in the heavens ? nay , yet further , even in matters of complement and enterview , there is wont to be preparation , especially if the presence and persons were the greater . ioseph , when he was sent for to goe before king pharoah , hee shaved his head , and changed his rayment , because hee was to appeare before so high and royall a presence . queene hester durst not presse into the presence of king ahashuerosh , before shee had prepared her selfe . how much more ought wee to fit and prepare our selves , base and miserable wretches , wormes and no men , as wee are , with feare and trembling , when wee come into the house and presence of the mightie lord of heaven and earth ; before whom , the seraphins hide their faces , the nations are as a drop of a bucket , and the inhabitants of the earth as grasse-hoppers : especially , sith there hee offers and tenders unto us enlargement from the slaverie of sinne , purgation from our pollutions , and a crowne of life , upon that condition , that wee repent , forsake all our sinnes , and resigne up our selves in sincere and humble obedience unto all his commandements ? inducements we have , and motives many , both from precept , and practice , in the booke of god , for the performance of this christian dutie of preparation . take heed to thy foot ( sayth the preacher ) when thou enterest into the house of god , and be more neere to heare , than to give the sacrifice of fooles ; for they know not that they doe evill . before thou set foot into the church , to heare the word of god , be sure to settle thy affections , that they be sober , moderate , and sanctified , fit to entertaine the word of life , and salvation ; let thy heart be seasoned with , first , softnesse ; secondly , humilitie ; thirdly , honestie ; fourthly , faith ; fifthly , teachablenesse . first , if thou doe not preserve thy heart tender , soft , and flexible , the power of the word will not make any such print or deepe impression upon it ; all holy admonitions , reproofes , and instructions , will be unto thee as arrowes shot against a stone wall . secondly , wee must bring with us an humble heart , to the hearing of the word ; for , the lord resists the proud , and gives grace to the humble . them that be meeke , will he guide in judgement , and teach the humble his way . the proud heart is so swelled with the winde of vanitie and vaine-glory , of selfe-love , and over-weening conceit , that there is left no roome in it for the precious treasure of saving grace . if it eyther be puffed up with a conceit of knowledge , or a perswasion of holinesse enough , or a boisterous peremptorinesse against the power of the word ; the water of life will be unto it , but as water poured upon a drowned man ; or as a seale thrust upon water , which will receive no impression . a lowly heart , broken and bruised with conscience of sinne , is a fit seat for the mightie lord and his saving graces , isa . 57. 15. thirdly , wee must come with a good and honest heart ; which hateth all corruptions , both in it selfe , and others ; which hath no delight in any sinfull pleasures , or wicked vanities ; which hath no manner of purpose to live and continue in any one sinne whatsoever ; but is readie and resolved , though it be much cumbred with it owne corruptions , the worlds enticements , and sathans craftinesse ; yet to serve and please god , in all the wayes of his commandements , and that sincerely and continually . all profitable and fruitfull hearers have such good and honest hearts , and are resembled by the good ground , luke 8. 15. but that is a wicked and sinfull heart , and not fit to be wrought upon by the ministerie of the word , which purposeth and resolveth to cherish and maintaine but any one sinne whatsoever . fourthly , our hearts must be seasoned with faith ; otherwise , it will not sinke and soake into them with power and profit . the old iewes heard the word , but it profited them not , because it was not mingled with faith in those that heard it , heb. 4. 2. the fearefull threatnings and thunderbolts of the law , by faith receive an edge to wound , and pierce and strike through our soules , with amazements and trembling . and faith it is , that animates and inspires the promises of the gospel with such a soveraigne sweetnesse , and powerfull comfort ; that they are able , not onely to rayse and revive us from the depth and extremitie of remorse , and feare ; but also to put us into a paradise of spiituall pleasures , and possession of heaven , as it were alreadie . but if the word light upon a faithlesse heart , it dyes , it does no good . fifthly , wee must bring with us into the lords sanctuarie , teachable and hearing hearts , that will willingly and readily open themselves , to receive the lord of glory , with whatsoever hee shall reveale unto us out of his holy word . sacrifice and burnt offerings ( sayth david ) thou wouldest not , but mine eares hast thou prepared . as if hee should have said : thou hast bored new eares in my heart , that i can now reverently attend unto , rightly conceive , and with an holy greedinesse devoure the mysterie of grace . with such hearts as these , must wee come to the hearing of the word , if wee looke that it should be unto us a word of power , salvation , and life ; and not to be of the number of those , that offer the sacrifice of fooles , and yet know not that they doe evill . many there are certainely , which offer these foolish sacrifices ; i meane , hearers , without care and conscience : who , if they come into the house of god , and vouchsafe their presence in the place , and lend their eares to the preacher for the time ; they thinke themselves presently jolly fellowes , for matters of religion ; and that they are sanctified , as it were , by the worke wrought , and their onely presence in that holy place : when as yet the word hath had no more power , nor wrought more alteration upon them , than upon the seats where they sate . and that which makes these fooles much more miserable , and foolish , is this ; they know not that they doe evill : as it is in the text. they thinke their case good enough , that they are in the right course of christianitie ; and that no more is required , for matters of heaven : when as , in respect of saving grace , they are wretched , miserable , and poore ; and blinde , and naked . besides this place of the preacher , the evangelist s. luke , chap. 8. 18. bids us , take heed how wee heare . and good reason , in a matter of such great weight and consequence . for there is not a sermon wee heare , but wee must be countable for it at the day of our visitation . god is countable unto us for every haire of our head ; is it not reason , wee should be countable to him for those precious lessons he reacheth unto us by the ministerie of the word ? assuredly , there is not a sermon , which wee have heard fruitlessely , and without profit , but it will be a shrewd and sore witnesse against us at that day . besides these precepts , wee finde much practise in the booke of god , of this holy dutie of preparation , when any sacred businesse was to be undertaken . moses could not approach so glorious and sacred a presence , or tread upon the ground , made holy by so great a majestie as the lord of heaven and earth , before he had put off his shooes . neither ought wee to presume or presse into his sanctuarie , where he hath promised his presence in a solemne , speciall , and powerfull manner , and is readie to shower downe his blessings of salvation into all truly humble and prepared hearts ; before wee have shaken off and cast from us all earthly incumbrances , and secret corruptions , all dulnesse and deadnesse of heart , whith makes us unworthy and undisposed to stand upon so holy ground , and utterly uncapable of all that heavenly wisedome , and holy instructions unto eternall life , that are there taught , and tendred unto us ; nay , turne the blessings of the ministery into curses and condemnation unto us . when ioshuah was to make a strong and lasting impression in the hearts of the israelites ( whom after the death of moses , he conducted to the promised land ) of the power and providence of god for his people , by that miraculous parting of the waters of iordan , for the transportation of the arke ; hee commanded the people to sanctifie themselves , to prepare , and compose their hearts ; to admire and reverence with greater intention and amazement , that omnipotent majesty that wrought such wonders for his chosen : for hearts emptied of worldly thoughts , and sanctified by heavenly meditation , are fit subjects for workes of heaven , and divine impressions . how much more ought we to prepare our soules , before wee come into the sanctuary of the lord ; sith there , they are either to be hardned for the scepter of destruction , and made ready for the flames of hell , if wee doe not prepare our selves , hearken , and obey : or else , to be softned and sanctified with saving grace , and fitted for a crowne of glory ; if with reverence , humility , and obedience , wee submit our selves to the power of the word ? there , if wee be unconverted , the great and miraculous worke of the new-birth is to bee wrought upon them ; if wee be new-borne , they are to be fed with the spirituall manna , unto everlasting life . the same ioshuah , when the excommunicate and execrable thing was to be found out , and put from amongst them ; which was the cause , they could not stand against their enemies : he commanded them to sanctifie themselves , that the lord might prosper and poure his blessings upon that necessarie and weightie search and inquisition . how much more ought wee to prepare our selves , before wee step into the house of god ; sith there is to be discovered and cast out those hatefull sinnes that fearefully incense gods wrath against us , and make us weake in the lords battailes , and not able to stand against our spirituall enemies , the corruptions of our owne flesh , the enticements of the world , and temptations of sathan ? before the sacrifice , and anointing of david king of israel , ishai and his sonnes were sanctified : how much more ought wee to be prepared , before wee come before the lords prophets , and embassadours ; that there wee may be anointed kings and priests unto our god ? iosiah , before the eating of the paschall lambe , did bid the people , not onely sanctifie themselves , but also prepare their brethren : how much more ought wee , when wee come to the ministerie of the word , to seede by faith upon that true bread from heaven , which giveth life unto the world ; which if wee once soundly taste with beleeving hearts , wee shall not hunger , wee shall never thirst ? but the most famous and fittest place for my purpose , and preparation in that particular holy businesse of hearing the word , is that in exod. 19. 10. the people were sanctified , and washed their clothes , and prepared themselves for two dayes , and the third day they were readie to attend what the lord would say unto them . as in that extraordinarie promulgation of the law , the people were to be prepared extraordinarily ; so , from proportion of that practice , and precedencie , ordinarie preparation is necessarie for the ordinarie preaching of the word , if wee looke that it should powerfully and profitably worke upon our consciences and affections . their washing of their bodies , and clothes , their abstinence from their wives , and such solemne and ceremonious purifications , were typicall significations and representations unto us , that wee should weane our hearts from earthly thoughts , purge them from secret corruptions , and bring them faire and free , from sinfull spot and worldly entanglement , when wee come to heare the lord speake unto us by his ministers . holy men of god were wont , addressing themselves to prayer , to have their ejaculations , lifting up of their hearts , certaine short prayers , before they entred into that sacred and solemne action . besides precept and practice in the booke of god , for preparation ; the profit is great , the benefits and blessings that redound unto us , and fall upon us by it , are excellent and precious . looke in the latter end of the eleventh chapter of iob. if thou prepare thine heart , and stretch out thine hands towards him . if iniquitie be in thine hand , put it farre away , and let no wickednesse dwell in thy tab●rnacle . then truly shalt thou lift up thy face without spot , and shalt be stable , and shalt not feare , &c. preparation of the heart , is here the foundation and first step unto many glorious blessings . the heart must be first prepared , before other holy duties can be fitly performed , or gods blessings expected . in the first place ; first , prepare thine heart ; secondly , then poure it out in prayer , before the throne of grace ; thirdly , then purge it from corruption ; banish farre , and barre out all iniquitie ; fourthly , next , be sure to reforme , instruct , and pray with thy family , or those that are about thee : let no wickednesse , ignorance , prophanenesse , swearing , swaggering , drunkennesse , or the like , dwell in thy tabernacle , harbour in thine house , or rowst neere thee . and then open thy heart , and hands ; for the windowes of heaven shall be set wide open , that all manner of spirituall comforts , all the blessings of peace and happinesse , may in abundance be showred downe upon thee ; the rich treasurie of everlasting glory and immortalitie shall be unlockt unto thee , and thou shalt row and tumble thy selfe for ever after , amid mountaines of heavenly pearles , and golden pleasures ; through rivers , nay seas of endlesse joyes , that no heart can comprehend , but that which is weaned from all worldly pleasures , and set apart and sanctified for holy services and businesses of heaven . then truly shalt thou lift up thy face without spot . ] though thou hast lyen among the pots , yet thou shalt be now as the wings of a dove , that is covered with silver , and whose feathers are like yellow gold. though thou be like the kedarims , which dwell in tents , the black-moores ; that is , by reason of thy sinne , subject to the condemnation of god , and deprived of his glory : yet shalt thou be in christ , goodly and glorious , as those that dwell in exceeding glory , under the curtaines of salomon . though thou be black with the remnants of originall corruption , and present infirmities ; though the sunne have looked upon thee , and parched thee with the scorching heat of sore affliction , and chastisements : yet shalt thou now shine like the sunne in his strength , with the royall robe of christs righteousnesse , with fresh comfort , and lasting chearefulnesse . thou shalt be stable , and shalt not feare . ] though the wicked tremble many times at their owne shadowes , and the sound of a leafe shaken doth chase them , and strike a faintnesse into their hearts , and a trembling into their loynes ; yet thou shalt never be afraid of any evill tidings , whether they be forged by the spightfull and impoysoned tongues of prophane men , to defame and disgrace thee , or fetched out of the bottome of hell , by sathans malice , to terrifie thee ; though the messengers of miseries and mischiefes come thicke and three-fold upon thee , as they did upon iob ; though the earth be moved , and the mountaines fall into the midst of the sea ; nay , though the whole world be on flames about thine eares , and the heavens be rouled together like a scrowle : yet shalt thou be stable , and shalt not feare , because thy heart is fixed , and beleeveth in the lord. thou shalt forget thy miserie , and remember it as waters that are past . ] thy happinesse and comfort shall be so entire and unmixed , so absolute and overflowing , that the very remembrance of former miseries and terrors shall be drowned and devoured in the excesse and excellencie of that ; even as the travels of a woman , in her joyes for a new-borne sonne : or , if it be , that thy former discomforts sometimes steale into thy minde , they shall not be able to rest or remaine there , by reason of the predominancie of spirituall pleasures ; but glide away as swiftly , as the head-long streame of the most hastie torrent . thine age also shall appeare more cleare than the noone-day ; thou shalt shine , and be as the morning . ] the morning is the very crowne of time , and the beautie of the day ; the poets call it , the * rosie-finger'd morning . when they labour to describe corporall beautie to the life , and set it out in the best perfection and freshest colours that the utmost power and highest straine of wit and art can possibly devise ; they take their metaphors and amplifications from the ruddinesse and brightnesse of the morning : and yet thou shalt be as faire as the morning , with all divine graces , spirituall brightnesse , and beautie of thy soule ; nay , a soule set thicke with spirituall graces , is farre more faire than the firmament , with all those eyes of gold , and fairest lampes , that shine from it . neither shalt thou be onely as the morning , but as the morning sunne ; thou shalt rise higher and higher in degrees of holinesse , and strength of grace , untill thou commest to the highest point of perfection in this heaven upon earth , the kingdome of grace . and after thou hast finished thy course , and left behind thee the comfortable heat of thy gracious zeale , much light from thy good example , and the sweet influence of thy holy life ; upon thy death-bed , thou shalt sett with the sweetest and brightest beames of all heavenly comfort , into the immeasurable ocean of endlesse joyes . thou shalt be bold , because there is hope ; and thou shalt digge pits , and shalt lye downe safely . ] thou shalt be assured of heaven , and a crowne of glory hereafter , that thou shalt walke through this valley of miserie like a lyon ; nor devill , nor man , nor beast , nor any creature , shall affright or amaze thee . cast thine eyes , supernaturally enabled , and enlarged with the light of faith , from east to west , into the bottome of hell , and glory of heaven ; and thou shalt clearely see , that all is thine , by the purchase , right , and conquest of the sonne of god : the stones in the street shall be at league with thee , the beasts of the field shall be at peace with thee : the creatures shall be all sworne to thy safetie ; the purest spirits , the ministers of god , shall be thy guardians ; saints and angels are alreadie in thy sight ; immortalitie hath lengthened thy dayes , and the glory of god is before thee in a glasse . when thou doest take thy rest , none shall make thee afraid ; yea , many shall make suit unto thee . ] when the darkenesse of the night encompasseth thee , thou shalt not be affrighted with terrors and apparitions ; when blacknesse and silence , the habitation of feares and astonishment , shall pitch round about thee , thou shalt be lightsome with inward comfort ; when all thy sences , the scouts and watch-men for discovering dangers , and preserving thy safetie , shall be locked up ; his providence , that neither slumbers nor sleepes , shall tenderly and carefully watch over thee ; whether thou die or live , whether thou sleepe or wake , thou art the lords : and therefore , when thou sleepest , thou shalt not be afraid ; and when thou sleepest , thy sleepe shall be sweet : thou shalt not feare for any sudden feare , neither for the destruction of the wicked , when it commeth ; for the lord shall be for thy assurance , and shall keepe thy foot from being caught . yea , many shall make suit unto thee . ] thou shalt be so encompassed with the blessings of god , so protected from above , so high in gods favour , that many will come for shadow and shelter unto thee ; they will looke for reliefe and comfort under the shadow of thy wings , thy power and authoritie shall be a refuge and repose for oppressed and disgraced innocencie . all these blessings , and a thousand moe , are built upon a through preparation of the heart , as upon the first foundation stone : preparation is the very first step to all these degrees , and height of happinesse . but on the contrarie part , if a man neglect preparing his heart , praying unto god , forsaking his sinnes , reforming his family ; let him looke for nothing but curses and plagues . but the eyes of the wicked ( saith iob ) shall faile , and their refuge shall perish , and their hope shall be sorrow of minde . ] they thinke , their formall and customarie service of god will serve the turne ; and thereupon , with great greedinesse and confidence , expect and looke for the salvation of their soules after this life : but they shall waile , and gaze , untill their eyes sinke into their holes , and yet shall never be able to taste of true comfort : they may crie untill their tongues cleave to the roofe of their mouth , with the foolish virgins ; lord , lord , open unto us , math. 25. but the gate of everlasting happinesse shall for ever be shut against them : they may struggle and strive , by the strength of their good meanings , and formall christianitie , to enter in at the strait gate , but shall never be able . their refuge shall perish . ] they have stayed themselves upon broken staves of reed , and ●ow they will runne into their hands and hearts too , unto their vexation and horror . and their hope shall be sorrow of minde . ] their end shall be despaire , and horrible confusion . i have stayed long upon the motives and inducements to preparation , before we come to the hearing of the word , or undergoe any sacred b●sinesse ; and upon the necessitie , blessings , and benefits of so holy a dutie . the reason is , i would gladly stirre you up , and my selfe too , to a through and constant practise and performance of it : and , because the neglect and omission of it , is the cause that the ministerie of the word is not onely fruitlesse , and in vaine , unto thousands ; but ( which is a fearefull thing ) the savour of death unto death unto them . i come now to the speciall points considerable in preparation , before wee present our selves in this place to the hearing of the word . this preparation is an holy action , or exercise , which by examination of our consciences , purgation of our hearts , prayer unto god , and private reading the scriptures , maketh our soules fit vessels to receive and entertaine the spirituall treasures of grace ; and food of eternall life , offered and tendered unto us by the ministerie of the word ; that so they may be the more effectually and fruitfully wrought upon , and happily subdued to the power and practice thereof . in this preparation , i consider and require especially these foure things : first , examination of the conscience ; secondly , purgation of the heart ; thirdly , prayer unto god ; fourthly , readinesse of heart , to receive every truth . first , for examination of the conscience . examination is a dutie practisable by all true christians , at many times , and upon sundry occasions . it is either more extraordinarie ; and that is , either in the time of solemne fast , and generall humiliation , for some publike plague and calamitie that lyes upon the state or church . wee are then seriously to search and ransacke throughly our consciences , that wee may throw that or those sinnes out of our affections , practise , and allowance , which have their part in pulling downe those publike psagues upon us . or , secondly , when our family is singled out , and visited with some speciall and extraordinarie scourge , and judgement : and then must we make an impartiall inquisition into our hearts ; lest we be the achans , which by our secret sinnes provoke gods causefull wrath . or , when our selves in a more private and particular manner , are afflicted with some speciall vexation ; as , by some maladie and miserie in our bodies , with some terrors and feares in our minds , or with some slanders , disgraces , and imputations upon our good names : when gods hand is upon us any of these wayes , wee are presently to conceive , that the sinnes of our soules are the true causes of all the miseries and crosses which befall us any manner of wayes ; and therefore wee are narrowly and exactly to enquire into our selves , and to cast out our secret beloved sinnes , those lurking rebels , the breeders of all our woe . besides , examination of our hearts in these or the like cases ; there is also a more ordinarie and usuall examination necessarie , and required of us , and that especially every day ; that we may make the score of our sinnes lesse , and our account shorter , against the day of our visitation ; that wee may more entirely and comfortably preserve and enjoy gods favour and protection , inward peace of conscience , spirituall joy , and christian chearfulnesse in all our affaires and passages . 2 before wee come to receive , and be partakers of the holy sacrament of the sacred body and bloud of christ ; lest by neglect and omission of this dutie , we become unworthy receivers , and so eate and drinke our owne judgement , and damnation , nay , be guiltie of the innocent and precious bloud of christ iesus ; which one day will be an heavie and unsupportable burthen to our consciences . to be guiltie of the sinfull bloud of prophane men , is able to make the proudest heart and highest stomacke to tremble and quake like an aspen leafe , and to strike through his soule ; with restlesse horrour , and gastly sights . who is able then to beare the guilt of guiltlesse bloud ? abels innocent bloud cryed for and pulled downe strange and desperate vengeance upon cruell cain . how loud then will be the crie of the bloud of the innocent lambe of god ? how will it ring in the eares of god the father ? how fearefully will it fill heaven and earth , untill it hath brought downe plagues and curses upon those wofull soules , who irreverently and unpreparedly prophane so high and holy a mysterie ? a third ordinarie examination , is before wee presse into the house of god , and present our selves before his ministers and messengers , to be instructed in his will from heaven , out of his holy word ; lest this blessed ordinance should be accursed unto us . you may see in the prophet ezech. 14. 7 , 8. how the lord threatens that person that comes to his ministers to enquire of them , or to be informed by them , and yet separates himselfe from the lord , and sets up any idoll in his heart , and stumbling-blocke of his iniquitie , before his face ; that the lord will set his face against him , and make him a signe and a proverbe , and cut him off from the midst of his people . whence wee may well inferre , that it will be very dangerous for any to come to the hearing of the word , without examination of his heart , whether there be any such stumbling-blocke of iniquitie in it , or no. 2 because that examination of the heart , to finde out our corruptions , tends especially to the cleansing of it ; therefore the second dutie before the hearing of the word , is the purgation or cleansing of the heart , first , from sinne ; which the scripture beats much upon , iam. 1. 21. lay apart all filthinesse and super●luiti● of naughtinesse , and receive with meekenesse the ingrafted word , &c. it is not meerely lay apart , but put away quite and cleane all filthinesse : and this is a fit preparative for the hearing of the word , as appeares also by that paralell place , 1 pet. 3. 1 , 2. wherefore putting away all malice , all guile and hypocrisie , and envie , and evill speakings , as new-borne babes desire the sincere milke of the word . and there is the same reason for any other sinne to be put away , that there is for these mentioned . as it is with the body , when the stomack is foule , and clogged with bad humours , wee should first purge it , before wee feede it ; for otherwise , whatsoever we eate , doth but nourish and encrease the corrupt humours of the body : so it is with the soule , when it is stuffed or clogged with sinne ; whatsoever is heard in the ministery of the word , shall be perverted and abused by it , and wrested to the destruction of it . it is no wonder therefore , that those that live in dissolute or scandalous courses , those that are drunk on the evening before the lords day , or spend it in gaming , or company keeping , or have bin acting of some soule sinne , and then repaire unto the word ; it is no wonder , i say , that such goe away never a whit the better , but rather worse than they came . did you ever know any salve so soveraigne , that would cure a wound that had a splint or an arrow-head remaining in it ? surely , every knowne sinne unrepented of , hinders the saving operation of the word in any mans heart ; yea , it will make the word the savour of death unto a man. see to this purpose , ier. 7. 9 , 10. secondly , the heart must also be purged from all worldly cares and thoughts , which may divide or draw away the heart : math. 13. 22. the cares of the world doe choake the seed of the word : luke 21. 34. the cares of this life doe surfet the heart . now , as it is with a man in a surfet , hee is not fit to eat , neither can he digest any wholesome food : so , when as the heart is surfetted with worldly cares , it is unfit for any spirituall food . you know how it was with martha , luke 10. 41. iesus said unto martha ; thou art troubled about many things , but one thing is necessarie : martha had a clutter of many worldly matters , that made a great noise in her head , and hindered better matters , that she cared not for hearing . how then shall they profit by the word , that doe jumpe out of their worldly businesse , and from busying their heads about their callings , into the house of god , to heare and to performe the exercises of religion ? truly , though they be never so diligent in hearing , yet their hearts will goe after their covetousnesse , ezech. 33. 31. 3 a third dutie before the hearing of the word , is prayer ; no good thing can be expected from god , as a blessing , if it be not sought by prayer , deut. 4. 7. and wee finde it layd downe as a condition required , prov. 2. 1 , 2 , 3 , &c. my sonne , if thou wilt receive my words , and encline thine eare to wisedome , and apply thy heart to understanding ; yea , if thou cryest after knowledge , and liftest up thy voice for understanding , then shalt thou understand the feare of the lord , and finde out the knowledge of god. the reason is , vers . 6. for the lord giveth wisedome , and out of his mouth commeth knowledge and understanding . because the lord gives knowledge , therefore you must crie for it unto him . what is the reason that you do pray for your daily bread , and a blessing upon it ? why , deut. 8. 3. man lives not by bread onely , & c ? if this be so , much more ought you to pray for a blessing upon your spirituall food . now for the particulars : first , you ought to pray for the teachers , that they may so speake , as they ought to speake , col. 4. 3 , 4. so they are to pray for the power and peace of the ministerie , 2 thess . 3. 1 , 2. secondly , you must pray for your selves , that through gods assistance you may heare profitably , and be blessed in the hearing : ioh. 3. 27. no man can receive any thing , except that it be given him from above . therefore david prayed , psal . 119. 18. open thou mine eyes , that i may see the wonderfull things contained in thy word . isay 48. 17. god sayth , i am the lord thy god , which teacheth thee to profit : therefore no profiting by the word , without seeking unto the lord for it . now the prophanenesse of people in this case , is the generall cause that our ministerie doth no more good : few pray at all before they come to church , either for the minister , or for themselves ; nay , few , even when they are in the church , have any heart to joyne with the preacher in the prayer that he makes before the sermon : but the complaint of the prophet may be taken up in this case , isa . 64. 7. there is none that calleth on thy name , that stirreth up himselfe to take hold of thee . 4 you must be sure to goe with an open heart , readie to receive every truth that god shall teach you in this ordinance . act. 17. 11. it is said of those noble beraeans , that they received the word with all readinesse of minde , i. readinesse to receive every truth . and cornelius said , act. 10. 33. wee are all here present before god , to heare all things that are commanded thee of god. it is well added ( that are commanded thee of god : ) not what any minister shall teach , be he never so good , or so learned ; nay , were he an angell from heaven , yet his doctrine must be examined , gal. 1. 8. but when there is such a disposition in us , as to receive both in judgement and practise whatsoever god shall reveale unto us out of his word ; this is a precious disposition . but , alas , the most come to heare with prejudicate and fore-stalled hearts , they beare a secret grudge , and quarrell , against some strict truth , or other ; as , against the sanctification of the lords day , or family-duties , or secret communion with the lord , by prayer dayly , &c. and these imaginations seeme as strong holds , to keepe christ and his truth out of their hearts , 2 cor. 10. 4 , 5. and thus men , that in their hearing doe limit the spirit of god , would ( if it lay in their power ) say as those wicked men , isay 30. 10. to the seers , see not ; and to the prophets , prophesie not right things unto us ; speake unto us smooth things : and those that said so , the lord calls them despisers of his word . these are the maine and principall duties before the hearing of the word . secondly , let me proceed briefely to those duties that are required in the hearing of the word : which wee must the rather stirre up our selves unto , because wee have naturally uncircumcised hearts , ier. 6. 10. and are dull of hearing , heb. 5. 11. now the principall duties in hearing , are five ; which i will briefely set downe as may be . 1 you must set your selves in gods presence , whilest you are hearing of his word : and consider with your selves , that it is god that you have to deale withall in this businesse , and not man ; and that it is gods word , and not mans . it is the great commendation of the thessalonians , 1 thess . 2. 13. that they received the word as the word of god. this was that whereby the lord would prepare his people to receive the law , exod. 20. god spake all these words . and hee not onely gave the law , but the whole summe of the gospel with his owne voice , mat. 3. 17. loe a voice from heaven , saying , this is my beloved sonne , in whom i am well pleased . yea , it is the lord himselfe that speakes unto you in our ministery , luke 10. 16. so the lord is present in a speciall manner , where his word is preached , to observe and marke how it is received , or delivered ; and either to blesse or curse the hearers , or speakers , accordingly . so that of this and such like places , it may be said as iacob said of bethel , gen. 28. 16 , 17. surely , the lord is in this place ▪ and , how dreadfull is this place ? this is no other than the house of god , this is the gate of heaven . and truly , this apprehension of gods presence in the assemblies of his people , will worke three things in us . first , keepe us in that awfull and reverent disposition of body and minde that is meet . secondly , it will preserve our hearts from ●oving and wandering thoughts , which are great impediments of hearing ; psal . 119. 113. i hate vaine thoughts , but thy law doe i love . thirdly , it will make us to receive and obey that that shall be taught us ; for so god hath beene wont to prepare his people , to receive his word : yea , he said of his people , when they were thus affected , deut. 15. 29. oh that there were such an heart in them , to feare me and keepe my commandements alwayes . now the want of this , is that which hinders abundance of benefit that the ministerie of the word would otherwise doe us : this is the root of all the mischiefe the devill doth to poore soules , in the hearing of the word ; the practice thereof , is the fountaine of all our good . many gracelesse wretches there are in our assemblies , like him , luke 18. 2. that neither feared god , nor regarded man ; that despise the church of god , yea , contemne the presence of the holy angels , ( 1 cor. 11. 10. ) and of god himselfe in the assemblies , who hath layd such a speciall charge upon us , lev. 26. 2. to keepe his sabbaths , and to reverence his sanctuarie ; and he addes this reason , i am iehovah . 2 the second dutie in hearing , is diligent attention to that we heare : as it is said of our saviour christ , luke 19. 48. the people were very attentive to heare him ; or , as it is in the originall , they hanged on him : as if their eares and mindes had beene tyed to his tongue ; there was such a dependencie upon him . and that is a remarkable place , ezech. 40. 4. sonne of man , behold with thine eyes , and heare with thine eares , and set thine heart upon all that i shall shew thee . see what attention is required : hee bids him set his eyes and his eares , and his heart and all , upon that hee speakes ; and not upon some things onely , but upon all that hee should declare unto him . so prov. 4. 20 , 21 , 22. my sonne attend unto my words , incline thine eare unto my sayings , keepe them in the midst of thine heart , for they are life to those that finde them : i. looke as a condemned man will hearken to the sentence of the prince ; every word hee speakes , being life or death : as the servants of benhadad , when they were in their enemies power , 1 king. 20. 33. they observed diligently whether any word of comfort would come from him , and they did hastily catch it . thus , with such diligence and attention , such poore condemned creatures ( as wee are ) are to heare the word of god. now to quicken attention , these meanes are profitable . first , it is good to doe as they did , luke 4. 20. they fastened their eyes upon christ ; so doe ye upon the minister , and suffer them not to wander up and downe : a wandering eye is alwayes a sure evidence of a wandering heart . secondly , if ye doe not thus , it will be a good helpe for those that can write , to note the word , as baruch wrote from the mouth of ieremiah , ier. 36. 4. this holds the minde close to all that is said . some object indeed , that it hinders affection in hearing : but though it may doe so in some , for the present ; yet afterwards it will worke more lasting affections upon the word . onely they that use this helpe-meanes , must be carefull that they doe not presume upon their notes so , as to neglect the recalling of what they have heard , ( as many use to doe ) and so lose all holy affections , and that impression that the word would make upon their hearts . thirdly , entreat the lord to open thy heart , as he opened lydia's heart , act. 16. 14. our hearts are shut up quite , and cannot attend unto any thing that is good , except that the lord opens them . observe then another cause , why the word is so unfruitfull unto many . some are like the deafe adders , that stop their eares against the voice of the charmer , psal . 58. 4 , 5. and some sleepers there are , that faile in their attention , that the devill usually rocks asleepe , when they come to heare ; but they that are such , should know , that their damnation sleepes not , the devill sleepes not : he comes to the assemblies , to picke up the good seed that is sowne ; nay , he comes to picke up their soules indeed : for he cares not so much for the seed , but he will take your selves napping and your soules especially , and carry them to hell. besides , let them remember what befell eutychus , act. 20. 9 , 10. he slept at a long sermon , that lasted till midnight ; but he was taken up dead , falling from the third loft to the ground : what shall become of such then , that sleepe in the day time , at a sermon of an houre long ? and let them also take heed of that spirit of slumber , that the lord hath threatned to poure upon the despisers of the word , isay 29. 9 , 10. the like might be said of our gazers and gapers about , and those that by their talking disturbe others , and hinder themselves : they shut their eares , and turne them away from god ; and may justly expect , that he shall turne away his eares from them : as it is threatened , prov. 2. 8 , 9. zach. 7. 13. 3 you must heare the word with understanding and judgement ; i. labour to understand what wee heare : and to this end , the minister must have a speciall care to teach plainely , so as he may be understood , neh. 8. 8. and christ calls upon his hearers for this , math. 15. 10. heare , and understand : how should we else profit by that we heare ? act. 8. 36. vnderstandest thou what thou readest ( saith philip to the eunuch : ) so say thou to thine owne heart ; vnderstandest thou what thou hearest ? now the meanes to understand the word , are these . first , come to the word , with a willing minde to learne : you know the eunuch , act. 8. though he understood not what he read , yet because he had a minde to learne , how the lord provided for him , and what a comfortable successe philips sermon had with him . men love to teach willing schollers ; so doth god , when we come with willing and readie mindes to be taught . secondly , exercise your selves in the truth of god , heb. 5. last ; you must by continuall use , get your sences exercised to discerne both good and evill : but especially , be well acquainted with the principles and grounds of catechisme ; it is the want of this , that makes men that they understand not what is preached : they that are not first well nourished with milke , will not be fit to receive and digest stronger meat : if the foundation be not well layd , it is in vaine to build . thirdly , walke according to light ; psal . 111. 10. a good understanding have all they , that doe his commandements : then , if thou wouldest get a good understanding , and know the mysterie of godlinesse , walke according to knowledge , imploy that little knowledge thou hast well , and then there is a promise to give thee more . fourthly , be diligent in instructing and teaching thy family : if thou art set over others , a little knowledge will encrease greatly , by this meanes . gen. 18. 17 , 19. the lord said ; shall i hide any thing from abraham ? no : and hee gives this reason ; i know him , that he will command his children and his household after him , and they shall keepe the way of the lord. if you teach your families , god will teach you . well ; there are a sort of doltish hearers , that will heare , and seeme to be very attentive , from yeeres end to yeeres end , and be never a whit the wiser , 2 tim. 3. 7. the heavie judgement of god is upon many of them , that is mentioned , math. 13. 14. and in them is fulfilled the prophesie of isay ; by hearing ye shall heare , and shall not understand ; and that , i-say 27. 11. it is a people of no understanding : therefore he that made them , shall not save them ; and he that formed them , shall shew them no favour . 4 you must heare the word with affection , and delight . it is said of gods people in the primitive church , that they heard the word gladly ; and of christs hearers , mark. 12. 37. they heard him gladly : and it is noted for a great signe of grace , to heare the word gladly , psal . 119. 162. i rejoyce at thy word , as one that findeth great spoyles . david had beene a souldier ; and ye know , that they that have lyen at the siege of a citie a long time , and at the last take it , will rejoyce exceedingly in the spoyle of it : therefore he rejoyces in the word , as they that doe divide the spoyles . and truly , whereas common people complaine of the badnesse of their memories ; this would be a marvellous helpe to their memories , if they would heare with delight : therefore david sayth , psal . 119. 16. i will delight my selfe in thy statutes , i will not forget thy word . this delight he meanes will strengthen our memories . now contrarie to this , are a great number , that heare without all delight , and account it a great wearinesse , mal. 1. 13. and those the dullest houres , that they spend in hearing . well , the lord hath threatned , that the word shall never doe us good , unlesse that wee attend to it with love and delight , 2 thess . 2. 10 , 11. because they received not the love of the truth , that they might be saved ; therefore god shall send them strong delusions , to beleeve lyes . a fearefull threatning , much to be considered in these dayes : for this is the reason , that popish trumperies and hellish delusions have such entertainment , because god in his just judgement , gives up those to such strong delusions , that love not the strict truth of the word of god. 5 you must heare the word , with application of it to your owne hearts , and lives ; apply every truth to your selves , for your owne use and comfort , and terror and instruction : as it is iob 5. last ; heare this , and know it for thy selfe ; carry this truth home to thine owne heart : and , first , there is no truth of god taught out of his word , but it concernes every one of gods people , and was intended for our use ; rom. 15. 4. whatsoever is written , is written for our learning . secondly , there is no truth can be taught , to doe us good , unlesse that wee apply it : as no plaister can doe the patient good , unlesse it be applyed ; no meat is able to doe us any good , be it dressed never so curiously , unlesse it be eaten and digested . this comparison is applyed by the prophet to this purpose , isa . 55. 2. hearken diligently unto me , and eate ye that which is good : unlesse we eate it , it will doe us no good . thirdly , the faithfull have been wont to apply all to themselves ; as every member of the body drawes nourishment from the stomacke , to make it his owne : to which the apostle alludes , eph. 4. 16. so the disciples of our saviour did , math. 26. 21 , 22. when our saviour had said , that one of them should betray him , they were exceeding sorrowfull , and began every one of them to say unto him ; lord , is it i ? and surely , the want of this application , is one great cause that the word profits not , because they beleeve it not , nor apply the word unto themselves : heb. 4. 2. the word preached did not profit them , because it was not mixed with faith in them that heard it . now one principall worke of faith , is to apply those things that are delivered in the word : but this , the most hearers doe exceedingly faile in ; either not applying , or mis-applying of the truth ; shifting off all upon others , and taking little or nothing to themselves . as wee have a notable example of this , rom. 1. ult . compared with rom. 2. 1. in the former place , the apostle speakes of some , that knowing the judgement of god , that those that doe such things , are worthy of death ; yet not onely doe such things , but take pleasure in those that doe them : yet in the beginning of the next chapter , you find the same men judging and condemning of others ; yet thinking and perswading themselves , that they ( being guiltie of the same sinnes ) shall escape the judgement of god. why ? but because they apply not to themselves , but mis-apply to others the things they heare . many such hearers there are in these dayes , which are very cunning in shifting off the threatnings of god against their owne drunkennesse , and whoredome , and swearing , &c. yet very apt to pinne the same word upon others . well , these are not wise for themselves , and all their hearing shall doe them no good . thus much of the duties required in hearing . now follow those duties that are required after hearing . and these are chiefely thus . 1 wee must be very carefull to remember and keepe that which wee have heard , prov. 4. 4. my sonne , let thine heart retaine my words : and , vers . 21. keepe them in the midst of thine heart . as a man that hath a iewell , will be carefull to locke it up in the safest chest hee hath , lest it should be stolne away : which is the very comparison of the wise-man , prov. 6. 20 , 21. so mary , luke 2. 51. kept all the sayings in her heart : and david , psal . 119. 11. hid the commandements in his heart ; and hee gives the reason , that hee might not sinne against the lord. and the truth is , that as meat that is eaten , if it remaines not in the stomacke , it will never doe us good : so the best spirituall food that can be , except it be retained by us , will not profit us : luke 8. 15. the good ground are they , which with an honest and good heart having heard the word , keepe it , &c. many there are , that are very carelesse of this dutie : they thinke they have discharged themselves abundantly , if they heare the whole sermon attentively ; as though there were nothing more required at their hands : like our saviours hearers , math. 22. 22. when they heard him , they marvelled , and left him , and went their way : but wee never heare more of them . so many heare desirously , and with open and greedie eares : but , as wee say , it goes in at one eare , and out at another ; it stayes not for any after-use , but a little present admiration . others heare , and the word smites them a little on their consciences , and wounds ; and one would thinke , some good thing would be wrought upon them : but they goe away , and the motion dyes . they are as men that are sea-sicke , whilest the word humbles them , and makes their consciences to wamble within them ; but they are as whole as a fish , when as they are once landed at the church doore : or like unto mettals , which are soft and plyable , whilest they are in the fire ; so these are in the hearing : but shortly they loose all the efficacie of the word , and become harder than before . well , let us in the feare of god , hearken diligently to the words of the holy-ghost , heb. 2. 1. that wee ought to give the more earnest heed to the things that wee have heard , lest at any time wee should let them slip , or runne out ( like riven vessels : ) why ; what is the danger ? how shall wee escape , if wee neglect so great salvation ? 2 wee must meditate and seriously thinke of that that wee have heard ; that is more than remembring . there is a great deale of difference betwixt the possessing of goods , and the using and imploying of them for our benefit ; betwixt the laying up of garments in our wardrobes , and the wearing of them upon our backes , to keepe us warme : this latter is done by meditation . prov. 6. 22 , 23. my sonne , binde the commandements continually upon thy heart , and tie them about thy necke : it is a phrase of speech borrowed from garments that are bound about the body ; for meditation bindes the word close to the heart . it is said of mary , luke 2. 19. that shee pondered the words of the angel in her heart : and david was frequent in this dutie , psal . 119. 15. i will meditate in thy precepts ( saith he : ) and it was pauls advice to timothy , 1 tim. 4. 15. meditate upon these things , give thy selfe wholly to them , that thy profiting may appeare to all . first , this is the way to make men profit by the word of god ; and that so evidently , that all may take notice of it , this is one great benefit of the word meditated upon , iosh . 1. 8. thou shalt meditate in the booke of the law day and night : to what end ? that thou mayest observe to doe according to all that is written therein . secondly , this course will argue unfained love unto the word , psal . 119. 97. oh how i love thy law , it is my meditation all the day . thirdly , this will greatly encrease our comfort in the word , and cause us to feele much more sweetnesse in it ; even as the chewing of our meat makes us to taste much more sweetnesse in it . psal . 119. 15 , 16. he saith ; i will meditate on thy precepts , and have respect unto thy wayes , i will delight my selfe in thy statutes : meditation ever brings with it delight . fourthly , this will greatly encrease our knowledge : psal . 119. 99. i have more understanding than my teachers : why ? because thy testimonies are my meditation . now , if this be required after hearing ; how is it possible that they should profit by the word , that never scarcely thinke of it afterwards ? it is noted of the disciples , that though they had seene christs mightie power in the miracle of the loaves ; yet because they considered not the miracle , their hearts were hardened : i. because they did not meditate upon it , they were never the better for it . and thus it usually speedes with those that are carelesse in the performing of this dutie . 3 wee must conferre of that wee have heard , and repeat it amongst our selves , and examine the scriptures about the truth of that that is delivered . i joyne them all together ; for so they may well be , in the practice of them . for conference , david saith , psal . 119. 172. my tongue shall speake of thy word , for all thy commandements are righteousnesse . this was ordinarily practised by the disciples of our saviour christ , when he had taught how hardly rich men shall be saved , mark. 10. 26. they were astonished out of measure , and said amongst themselves , who then can be saved ? so they conferred about another sermon of our saviour , ioh. 16. 17 , 18. now repetition of sermons is especially required of them that have families , to repeat the word unto them : deut. 11. 18 , 19. you shall lay up these my words in your hearts , and you shall teach them your children ; speaking of them when thou sittest in thy house : yea , it is said to be the chiefest thing that the lord had respect unto , in giving us his word , and the knowledge thereof , that we might instruct our families in it . deut. 4. 10. gather ye my people together , and i will make them heare my words , that they may learne to feare me , and may teach their children . and this , if it were practised carefully , would both make children and servants more carefull to heare and to attend unto the publike ministery ; and better our memories , that wee may be much better able to retaine that which we heare : and it will also worke an inward feeling in us and our children , of that which we have heard . therefore , deut. 6. 6 , 7. it is called the whetting of them upon our children ; repetition doth set an edge upon their dulnesse . yea further , for the searching and examining of the scriptures , we are commanded , 1 thess . 5. 21. to try all things , and to hold fast that which is good . and the example of those noble beraeans is commended unto us , act. 17. 11 , 12. that searched the scriptures dayly , concerning those things that were delivered by paul ; therefore many of them beleeved . therefore it is a grievous neglect , that people in these dayes are guilty of ; that neither conferre concerning the word , they are ashamed of it , and ( which is a fearefull reproach unto them ) the word of god is a reproach unto them , ier. 6. 10. nor yet repeat sermons in their families ; they are like martha , luke 10. 41. troubled about so many worldly occasions : nor yet examine and search the scriptures : and therefore are easily carried about with every winde of doctrine , and never established and setled in the truth . 4 wee are to put in practise whatsoever wee heare , till that our hearts and lives are quite changed by it : iam. 1. 22. be ye doers of the word , and not hearers onely , deceiving your owne soules : i. they cozen themselves by false reasonings and arguments , or by sophisticall syllogismes , reasoning after this or the like manner . he that heares the word , is a good christian. but i heare the word , &c. or thus : he that heares not , shall be damned . but i heare the word : therefore i shall be saved . but how doth this follow ? for though the neglect or contempt of the word is sufficient to condemne a man , yet the hearing of the word is not sufficient to save a man. well , obedience is the end of hearing , deut. 5. 1. heare , o israel , the statutes which i speake in your eares this day , that ye may learne them , and keepe them , and doe them . the like ye finde , iam. 1. 25. yea , obedience to the word must be speedie , without any delayes , or procrastinations ; as it is said of the colossians , col. 1. 6. that the gospel brought forth fruit in them , from the very day they heard it , and knew the grace of god in truth . and the prophet david resolved , psal . 119. 60. i made hast , and prolonged not the time to keepe thy commandements . and this is a singular frame of heart ; because the putting of the word in practise immediately , is a great advantage to the hearer : seeing then , the affections of the heart are quicke , and lively ; which with delayes dye , and decay very suddenly . now , alas , for the wonderfull paucitie of such obedient hearers ; for very few doe practise any thing they heare , leave any sinne , or doe any dutie : and therefore they must needs prove like the house built on the sand ; when the time of tryall shall come , they must needs fall , math. 7. 27. againe , there are many that in hearing have good motions and purposes ; but they are like the sluggard , that said , yet a little slumber , yet a little sleepe ; so , because they delay , they vanish and come to nothing : of whom , in respect of their spirituall povertie , it may be said which salomon speakes ; his povertie shall come as one that travelleth , and his want as an armed man. an appendix or addition to this treatise of the word . prov . 13. 13. he that despiseth the word , shall be destroyed . by the occasion of which words , let our christian meditations be a little fastened upon the greatnesse of the sinne of contemning and despising of the word . my meaning is , not to handle it as a text , but onely to take a hint , to begin to lay downe the danger of this epidemicall and ordinarie disease , that so exceedingly spreads in these dayes ; and then to adde some meanes and directions , to make us to be preparedly and profitably conversant about so great an ordinance as the hearing of the word . we of this land ( let us now open our eyes to see it ) have certainely most fearefully and cursedly sinned against god , and provoked his fierce wrath against us , by contempt of his holy word ; by shutting our eyes against the heavenly light of the gospel , which hath beene brought amongst us ; by not prizing the ministerie which we have now enjoyed a long time , nor profiting by it : nay , by wicked opposing it , with secret persecution at the least , and cruell mockings . in the first place , consider the crie of this sinne , and the curses it brings , from such places as these . first , isa . 29. 11. and both before , and after : and the vision of all ( saith the prophet ) is become unto you as the words of a booke that is sealed , &c. so may i justly say : all the visions , revelations , discoveries of the mysterie of christ , opening of all gods counsels ; all the expositions , interpretations , applications of the ministery of most places , have beene unto the most of us ; a fearefull thing i speake , but most true , and to be lamented with teares of bloud ; as the words of a booke that is sealed , which they deliver to one that can reade , saying , reade this , i pray thee : then shall he say , i cannot ; for it is sealed . and the booke is given to him that cannot reade , saying , reade this , i pray thee : and he shall say , i cannot reade . that is , all the sermons they shall heare , and all the heavenly messages are brought them from god , shall be as a sealed booke to a learned man , or an open booke unto an ideot . they shall stare in the face of the minister , when he is clearely unfolding the great mysterie of godlinesse , and shall not be able to understand him ; they shall have their owne conscience unript to the quicke , by the power of the word , and shall not perceive it ; they shall have their sweet sinne discovered , and damned unto the pit of hell , by evident and unanswerable demonstration out of the booke of god , and yet have no power to leave it : for the vision of the prophets ( saith the prophet in the forecited chapter ) is become unto them as the words of a booke sealed up . and therefore , all the doctrine of salvation , though it drop upon them as the raine , and still as the deaw , shall be but unto their hearts as unto the hardest rockes ; all holy admonitions and reproofes , as arrowes shot against a stone-wall ; all sacred lessons offered and urged upon their consciences , be as a seale stampt upon water , which receives no impression . o most wofull and fearefull estate ! secondly , isa . 28. 9. whom shall he teach knowledge , &c. this is not as many understand it , that people must have a little by little preached unto them , but it is a curse upon them . as if he should say : they are nothing fitter to the discipline of the knowledge of god , than infants newly weaned , to receive any instruction . for precept must be upon precept , &c. vers . 10. as if he should say : they must be taught as little children , a little at once , and have oft repeated over and over ; and yet they can learne nothing to doe them good , chiefely concerning their repentance , and escaping gods iudgements : i would to god it were not too evident , by long and dolefull experience ; that our ministerie hath done lesse good amongst the elder sort , and men of much worldly wisedome , for bringing them to any sound and comfortable knowledge in gods word , than amongst little children . thirdly , ezech. 33. 30 , 31 , 32 , 33. and loe , thou art unto them as a very lovely song of one that hath a pleasant voice , &c. and is it not so with us ? that even to some that seeme to be friends , and to delight in the ministerie , the word is become as if it had lost all power to turne them from their sinne , to the holy way ; from plausible formalitie , to saving forwardnesse . heare a character of them , isa . 58. 2. yet they seeke me dayly , and delight to know my wayes , as a nation that did righteousnesse , and forsooke not the ordinance of their god : they aske of me the ordinances of iustice , they take delight in approaching to god. they may heare the word gladly , as herod did , and perhaps observe the messenger , &c. but they will not stirre an ynch further from sinne , and neerer to god : say what he will , let him preach out his heart , they will still hugge their bosome-sinne , and hold exactly their heartlesse formes and formall fashions in religion , after five thousand sermons : they are all unto them , as a lovely song of one that hath a sweet voice ; and leave no more impression upon their consciences , than a pleasant lesson upon the lute , upon the eare , when it is ended . fourthly , ier. 23. 33. and when this people , or a prophet , or a priest shall aske thee , saying , what is the burthen of the lord ? &c. nay , hath not the cursed sinne of loathing this heavenly manna , beene found among us ? hath not our much preaching beene accounted a burthen , a wearisomenesse , and a trouble ? yea , as here it was once unto the iewes ; a matter of scorne , and reproach ? the lord complaines grievously , in the quoted place , of this sinne ; how they tooke up this custome amongst them , concerning the faithfull preaching of all the true prophets , to aske scoffingly ; what is the burthen of the lord ? thus making a scorne of all the right discoverie of their sinnes , and the sound denunciation of gods iudgement , calling it by the name of a burthen ; the lord chargeth them most severely , that they should not use that disdainefull speech any more . hee tells them , how that they had perverted and abused the holy word of the ever-living god , the lord of hoasts : and withall directs them , what phrase of speech they should use , when they speake of his word sent unto them by his true prophets ; that thus each should demand , in reverence of his majestie : what hath the lord answered ; or , what hath the lord spoken ? and to leave off those reproachfull taunting tearmes , what is the burthen of the lord ? or otherwise , hee would surely be avenged of them for this sinne ; as we may see in the denunciation following . fifthly , ier. 7. 4 , 8 , 9 , 10 , 11. trust not in lying words , saying , the temple of the lord , the temple of the lord , &c. they rested upon the outward formes of gods worship , without reformation . it is just our case . many amongst us satisfie themselves , and thinke it will serve the turne for salvation , if they rest upon the sabbath , heare the word , receive the sacrament , and conforme to the outward exercises of religion ; though they abide in their sinnes , and have no acquaintance at all with the power of the word , the mysterie of christ , conversion to god , or holy conversation . sixtly , isa . 6. 9 , 10. goe tell this people ; heare yee indeed , but understand not ; see yee indeed , but perceive not : make the heart of this people fat , and make their eares heavie , and shut their eyes , lest &c. oh , this is heavie , that a minister should be sent to a further hardening of a people ! and yet it is just with god , and they shall feele it on their bed of death . the theefe on the crosse was converted with a piece of a sermon , they are not wrought upon after many yeeres : therefore it is just with god , as an act of judgement , because they would not come in , after so long a time , to give them over to such judiciall hardnesse . consider these things , and tremble all yee that have any wayes strucke at the face of christ , by contempt of his ministerie . for the humbling of your soules into the dust , for this horrible sinne ; peruse in bleeding hearts , in secret , that blacke and bloudie catalogue of fearefull provocations , which are ordinarily to be found in , and certainely set upon the score of such as hate to be reformed under a conscionable ministerie . which made christ say , ioh. 15. 22. if i had not come and spoken unto them , &c. 1 despising it ; shutting their eyes against that glorious light , erected in their faces , to leade them to heaven . see math. 10. 14. whosoever shall not receive you , nor heare your words , when yee depart out of that house , or citie , shake off the dust of your feet . here is a notable place , to affright all those that are unworthie partakers of the ministerie . for the understanding whereof , take notice of these five points . 1 it is as if they should say ; here i have gone a long journey , and have contracted dust and sand by my travell , and taken a great deale of paines ; and loe , here i shake off this dust , in witnesse , that you had christ offered you , and you would not accept him . 2 to intimate unto them ; i care not for any of you , or yours , but onely i seeke the good of your soules , i respect not so much as the dust ; i prize more the conversion of any of your soules , than all yours : and this dust shall witnesse it . 3 they shooke off the dust , as a witnesse : i will have nothing to doe with this citie ; for i know , the plagues and iudgements of god will seize on this place , as it was with sodome and gomorrah ; i will have no communion and societie with these wicked people . 4 they did shake off the dust , to intimate that destruction should come upon them . for it is said , psalme 1. that they should be driven away as the dust : as that is shaken with the winde , so shall they be with the wrath of god. 5 in testimonie and witnesse against them : this very dust shall be witnesse against them . doe you thinke then , that their sermons and catechising shall not ? if the dust that they gathered by their paines , will be witnesse ; what will all their sermons , and praying , and such paines be ? now this sinne of despising the word , is a sinne above that of sodome , vers . 15. verily , it shall be more easie for sodome and gomorrah , in the day of iudgement , than for that citie . 2 murmuring against it , iob. 6. 41. luk. 15. 2. 3 cavilling against it , act. 13. 45. 4 contemning it , ier. 44. 16. act. 17. 18. what will this babbler say ? they accounted pauls precious preaching , vaine babbling . 5 mocking and scorning it , 2 chron. 36. 16. act. 2. 13. 6 persecuting it , math. 10. 23. and so they become like mad dogges throwne into a river , or tyed up in a chaine , which doe snarle at , bite , and teare those that put out their hands to helpe , and set them free ; fearing , they come to torture and to trouble them more . iust so it is with many prophane wretches , which lye drowned in sinne , and chained in sathans fetters : if a man put out his hand , by the ministerie of the word , to save them from sinking into damnation , and to free them from the snares of everlasting death ; they rage and rayle , they barke and bite like mad dogges , holding themselves to be disquieted , disgraced , and tormented before their time . thus you have seene the sixe curses , and the sixe sinnes , that the not profiting by the word doth bring upon a people . 2 now , in the second place , let me tender to your most serious thoughts some quickening motives , for the stirring of you up to profit by the word . 1 some taken from the word it selfe , the ministerie whereof you have slighted . what then is the blessed thing you have so wickedly abused ? it is , 1 the word of salvation , act. 13. 26. no other word , or created power , can save your soules from hell. 2 the word of truth , eph. 1. 13. there is error in all other truths , whether naturall , or morall , or politicall : and goe to any art , there is weakenesse and infirmitie in the braine of man , that there can be no certaintie ; but here is all truth , and here is infallibilitie , you need not doubt of any . 3 it is called the word of life , phil. 2. 16. all other learning whatsoever , when it hath furnished you with ornaments and parts , it leaves your soules starke dead in sinnes and trespasses . but this is a word of life , it inspires spirituall life , and brings eternall life . 4 it is called a word of reconciliation , 2 cor. 5. 19. let the sea runne nothing but gold , and let heaven and earth be turned into gold and silver , and offered unto god , it could not reconcile us . if all the creatures would lose their being , be annihilated , and come to nothing ; yet this could not save iudas , or any one reprobate : but the word hath beene a blessed instrument , for reconciling many soules to god. 5 it is , as it were , an epistle or letter ( as one of the fathers calls it ) written from god almightie unto us miserable men ; wherein hee writes his will and word , and sends it to us : the ministers are the readers of it , and they bring the newes from heaven . and what is the matter of it ? concerning eternall life , or eternall death , concerning the good of your soules . now , if you had a private letter come from the king , concerning your advancement , or your deliverance and forgivenesse for some dangerous treason , or both ; how would you take this letter , and how often would you reade it , with what willingnesse of affection ? now , here is an epistle sent from heaven , to advise you , that you are all traitors and rebels against heaven , and yet here in this letter , god offers the bloud of his sonne , and you may be reconciled : and will you neglect it ? this is the matter of this epistle ; it brings matter of deliverance from the greatest curse that can befall the creature , and the greatest advancement . 6 it is the bottomelesse treasurie of all high , sweet , and excellentest things : the mysterie of the trinitie , the majestie of god , the love of god , and of christ ; this sufferings , the spirits workings , the happinesse of the saints , and the glory of heaven , &c. 7 it must be our iudge at the last day , ioh. 12. 48. every honest sermon , is but the word of god unfolded ; and a bunch of arrowes wrapped up , and unfolded , are all one . 8 it onely can cure a wounded conscience , the greatest calamitie that ever the heart of man was acquainted with ; and that which no arme of flesh , or created power , no man or angel , can ease at all . 9 in it onely are to be had deeds and evidences , to shew for eternall life ; and acquittances , for discharge from eternall death . 10 it hath saved all the soules that are in heaven , rom. 10. 13. 11 it onely is the object of divine and infused faith. humane testimonies and authorities beget onely humane faith : therefore you must reverence this word . 2 some motives taken from the most fearefull and cursed estate of those who neglect and reject the ministerie of the word , hating to be reformed by it . marke and take to heart thine unspeakable miserie , whosoever thou art , that despisest the ministerie : take a taste of it , in these passages . 1 they are deprived by this meanes of the love and favour of god , the onely fountaine of all comfort , peace , and glory ; which is infinitely the dearest and most unvaluable losse , that can be imagined . 2 of their part and portion in the bloud of christ ; one drop whereof , is incomparably more worth than heaven and earth , men and angels , or the creatures of a thousand worlds . 3 of the fatherly protection , care , and providence of the blessed trinitie , the glorious guard of angels , the comfortable communion of the blessed saints , and all the sweet contentments that follow thence . 4 of the quiet joy and tranquilitie of a good conscience ; a iewell farre more worth than the whole world , were it all turned into one unvaluable pearle of unvaluable price : and of all the heavenly illuminations , cherishments , and comforts , wherewith the holy-ghost is wont to visit and refresh the hearts of holy men . 5 of the sweet peace and true contentment in this life , and of all comfortable right and religious interest to any of the creatures : for , without a good conscience , there was never found joy in any mans heart , or sanctified enjoyment of any thing in the world ; and never shall any man have a good conscience , that gives allowance to any lust , or lives delightfully in any sinne . 6 of a crowne of life , the unspeakable joyes of heaven , that immeasurable and endlesse comfort that there shall be had with all the children of god , patriarkes , prophets , apostles , martyrs , all our christian acquaintance ; yea , with the lord himselfe , and all angels , with christ our saviour and lambe , slaine for us ; the prince of glory ; yea , the glory of heaven and earth , and brightnesse of the everlasting light , &c. to these privative consequents , adde a serious consideration upon those terrible flaming places ; deut. 29. 19 , 20. prov. 1. 23 , 24. isa . 6. 9 , 10. 1 sam. 2. 25. act. 13. 46. by continuing thy contempt , and rejecting the light of the gospel , thou mayest come , thou knowest not how soone , to sinne against the holy-ghost , as the pharises did , math. 12. 24 , 31. for sinne against the holy-ghost may be committed as well , 1 by those , who although they doe acknowledge and confesse the truth , which they doe blaspheme ; yet they have not yet professed it , or given up their names to it , as were those scribes and pharises : and there are many such in these dayes , who have not as yet given their name to the truth , which yet notwithstanding being well knowne and acknowledged , they doe blaspheme . 2 as those , who have not only acknowledged in themselves the truth that they blaspheme , but have professed the same before others , that are the favourers of truth ; as iulian , porphyrius , alexander the copper-smith , and many others : of which , you may see heb. 6. & 10. so , many amongst us at this day . 3 some taken from the survey of those judgements , which contempt of the ministerie may bring upon the place where it is planted . 1 it may remove the candlesticke , and be plagued with the utter losse of the ministerie . consider , math. 8. 34. & 10. 13. & 21. 41. 2 they may have prophets , but such as are fooles ; they may have men of the spirit , but those that be mad , hos . 9. 7. by a foole , is meant not a naturall , but spirituall foole , prov. 1. 8. ier. 4. 22. isa . 5. 20. by mad , is understood not a man out of his wit , or distracted in minde , but he that like a mad dogge rageth and rayleth against the truth of god , and sinceritie of his saints ; which is a great judgement . 3 they may enjoy faithfull teachers , but to their further hardening , as the israelites did isaiah , isa . 6. 9 , 10. which of all other judgements that god can inflict in this life , is the most fearefull . 4 by this meanes , they may make sad the heart and affections of their teachers , that they cannot with that chearefulnesse as they desire , performe the offices of their ministerie : which as it discourageth the teachers , ( and will one day light heavie on the causers and procurers thereof ) so it is unprofitable for the hearers , and deprives them of much good they might otherwise enjoy ; as appeares , heb. 13. 17. 4 some from consideration of those confusions and desolations , which it pulls with great violence even upon whole kingdomes . looke upon such places as these : 2 chron. 36. 16 , 17 , &c. ier. 25. 3. &c. & cap. 35. 15. rev. 6. 4. &c. the glorious light of those seven candlestickes in asia , mentioned in the revelations , was long since , for their unfruitfulnesse , coldnesse , and contempt of the word , turned into the darke midnight of heresie , apostasie , and mahometisme . rome , that was anciently the glory of the westerne churches , lyes now drowned in superstition , soaking in damnable idolatry , and plunged over head and eares in the doctrine of devils . many strong and noble limbes of the reformed churches in high germanie have lyen for some yeeres in their teares of bloud , groaning under the mercilesse tyrannie of the bloudie antichristians , and have wofully received the marke of the beast againe . now assuredly , it was the loathing the heavenly manna , which made the lord to utter his voice before the armie of the enemies at prague , and other places . it was their spirituall coldnesse , which sharpened the papists swords against them : it was their not entertaining the truth , with the love and power of it , which gave the imperiallists power over them . 3 in a third place , take some helpes and remedies , to become profitable hearers and saving proficients by the ministerie your enjoy ; which hath thus long beene ( it is a reproachfull and rufull thing i speake ) the savour of death unto death unto the most . 1 be perswaded to beleeve and obey the blessed commandement of our saviour himselfe , math. 6. 32. seeke ye first the kingdome of god , and the righteousnesse thereof , in the first place ; and all other things shall be added to you . to which bee quickened , by considering , 1 to what end wee came into this world. what a wofull and bewitched people are they , who being reasonable creatures , having an understanding light , like the angels of god ; having eyes in their heads , to fore-see the wrath that is to come ; hearts in their bodies , that can tremble as the leaves of the forest , which are shaken with the winde ; consciences , that are capable of unspeakable horror ; bodies and soules , which can burne in hell for ever : and yet some have lived twentie , some thirtie , some fortie , some sixtie yeeres ; and yet to this day , have not learnt one sound spirituall lesson , for the true good of their soules , either out of the booke of god , the booke of nature , the workes of god , or any other way ? why , to what end doe you thinke were you created , and put into this world ? to eate , and drinke , and sleepe ; to lye , and sweare , and root in the earth ; to dice and card , and goe in the fashion ; to contemne the ministerie ; shamefully to belye , slander , and rayle upon gods people , as too precise ; to die , and then not to be damned ? assuredly , thou wast not borne , and placed upon the earth , for to serve thine owne turne , to please thine owne heart , to follow thine owne wayes , to live for a while like a beast in sensuall contentments , and then to goe to hell. certainely , thou wast sent into this world for some other end , for some greater businesse and important affaire ; even for that one necessarie thing , luke 10. 42. to know , serve , and obey thy god , and to save that precious soule of thine in the day of christ ; to seeke first the kingdome of heaven , to know and feele the vertue of christs death and resurrection . this , i say , is that one necessarie thing : all other things are but respectively necessarie , so farre as they further this end ; ought onely to be subordinate , and contributorie ; nay , to be accounted but drosse and dung , to this , phil. 3. 10. 2 consider , that upon this moment depends eternitie . 3 what is a man profited , if he shall gaine the whole world , and lose his owne soule ? math. 16. 26. 4 the difference of the life and death of the christian and carnallist . 2 take the counsell of the holy apostle , col. 3. 16. let the word of christ dwell in you richly , &c. 1 by hearing it in season , and out of season , 2 tim. 4. 2. preachers and hearers , are relatives . christian hearers in ancient times heard their pastours day after day . ( 1 ) a because yesterday wee made mention of the theefe , &c. saith ambrose . which implyes his preaching the day before . ( 2 ) b you that were here yesterday , &c. which implyes his preaching the day before . in another place : c i suppose , you remember how farre me discoursed yesterday : from that very place , let us to day begin . elsewhere he saith : d from whence we spake much yesterday . againe ; e yesterday we came even to that verse , &c. f yesterdayes sermon was protracted , &c. g the latter part of the psalme , of which wee spake yesterday , &c. h yesterday a shorter psalme was handled . ( 3 ) i first therefore let us perswade you , that you would amend and abandon your oathes : for although i spake of the same matter yesterday , and the day before that ; yet notwithstanding , i will not cease to day , nor to morrow , nor the day after that , to perswade the same things . whence it appeares , that hee preached the day before , and the day before that ; and would preach the day following , and the day after that . ( 4 ) k yesterdayes sight ( brethren ) provoked me to this sermon , &c. this sermon was made upon easter monday ; and no doubt , he had preached on easter day . ( 5 ) l yesterday , &c. to day wee will discourse briefely of baptisme , and the benefits that flow from thence to us : although yesterday our speech did flow more hastily from us , both because the time did urge , as also least length of speech should beget disdaine and satietie : for the satietie of speech is no lesse an enemie to the eares , than too much meate is to the body . these orations were divine , and as sermons ; and this was made on the day immediately after an holy-day . the greeke church at that time celebrated the day of christs baptisme . ( 6 ) m if you remember , in yesterdayes sermon , &c. chrysostome in his tenth homily upon genesis , expostulating with his people , because they were so few , tells them , that every houre of the day is seasonable to heare a sermon ; nay , the very night is not unseasonable , for such a purpose : urging for proofe thereof , the place i prest before , 2 tim. 4. 2. and pauls practice , act. 20. preaching untill midnight . these are his words . n what meanes it , that there is a lesse assembly of you to day , and not so frequent a multitude of those , who flocke to us ? for it is not so with spirituall things as with humane , which are divided to determined times : every time of the day is fit for a spirituall sermon . and what doe i say , the day time ? yea , if the night should come upon us , it doth not prejudice or hinder spirituall teaching . for both paul writing to timothy , said : be instant in season and out of season , &c. and againe , heare blessed s. luke , saying : paul being about to depart on the morrow , prolonged his sermon to the middle of the night . tell mee , i pray thee , did the time hinder ? was therefore his word of doctrine hindered ? austin sometimes preached thrice upon the same day . o doe not wonder , deare brethren , if i have preached thrice to day , god assisting me : there hath happened to day a fearefull chance , &c. chrysostome in the evening , as we may see in his eleventh homily upon 1 thess . 5. saith hee : even as , if any one should cast water on the wicke of this candle , or should onely take away the oyle , hee would put out the light ; so is it with the gift of the spirit . he tooke his example from the lampe that burnt by him when he was preaching , and sayes ; you may quench this lampe , by putting in water ; and you may quench it , by taking out the oyle . and great basil also the like . the evening and the morning ( saith he ) is made one day . but these our sermons concerning that evening , now begun from this evening , doe here put an end to our words . chrysostome almost in all his homilies upon genesis , saith in the beginning of his sermon : heri , &c. yesterday i handled this or that , or the like . see 1. hom. 7. 2. hom. 14. 3. hom. 17. 4. hom. 18. 5. hom. 24. 6. hom. 27. 7. hom. 28. 8. hom. 31. 9. hom. 34. 10. hom. 40. 11. hom. 44. 12. hom. 46. 12. hom. 48. 13. hom. 52. 14. hom. 53. 15. hom. 54. 16. hom. 55. 17. hom. 56. 18. hom. 57. 19. hom. 58. 20. hom. 59. 21. hom. 63. 22. hom. 65. austin preached twice a day . object . except perhaps they preached every day onely in lent , &c. or besides the lords day , but onely upon holy-dayes , and their eves . answ . heare chrysostome speaking generally . * it is necessarie , that a bishop should sowe his seed every day , as i may so say ; that at the least , by that dayly custome of teaching , the mindes of his hearers may retaine his words . austin hath the like . the word of god , which is dayly opened unto us , and after a sort broken to us , is our dayly bread : and as our bellies hunger for that bread , so doe our mindes for this . object . if former and primitive times were so full of preaching , how commeth it to passe , that our dayes will scarce downe with twice a sabbath ? sith the ancient fathers preached dayly , how happeneth it , that many reputed great schollers in these times , preach so seldome ? &c. answ . first , one reason may be an affected humour of man-pleasing , or selfe-preaching ; which is ambitiously pursued , and mightily prevailes abroad in the world. this , king iames out of his deepe and princely wisedome , conceived to be the cause of so many dayly defections from our religion , both to poperie and anabaptisme . he calls it a light , affected , and an unprofitable kind of teaching , which hath beene of late yeeres too much taken up in vniversitie , citie , and countrey : in which ( saith he ) there is a mustering up of much reading , and a displaying of their owne wits , &c. these are his owne words , in the reasons of his direction for preaching . now you must know , that to the scraping and patching together of the garish and gawdie paintings and unprofitable pompe of a selfe-sermon , there is required and ordinarily expected such a deale of curiositie , varietie of extraordinarie conceits , and trickes of wit ; that it puts the pen-man to a great deale of paines , and tortures his wit extremely . he dives with much adoe into the dung-hill of many a popish postiller , and phantasticall erier , &c. for such , as tully said of anthony , do magno conatu magnas nugas agere ; they sweat at it , with much vexing anxietie : and what then ? parturiunt montes , &c. they detaine & delude the itching eares of unjudicious hearers with a little ayrie nourishment , as the king speakes in the fore-cited place . the painfulnesse then of this unprofitable way of preaching ; the irkesome tediousnesse of committing of it so punctually and precisely to memorie ; the fearefulnesse of deliverie , and danger of being out ; vaine-glorious doubting , that they shall not be applauded as they were wont ; feare , lest the next time they should lessen their former reputation of wit and reading , &c. secondly , another reason may be , because ministers doe not so much meditate and study divine and heavenly things , but trouble themselves too much in the affaires of the world. therefore the ancient fathers , spending their time , wits , and understanding wholly upon heavenly things , diving continually into the mysteries of gods booke , and preaching dayly , were able to preach often , and excellently : by their ministeriall diligence and faithfulnesse , they attained such a happie readinesse and habit , and so enriched themselves with heavenly store , that they were able , as occasion was offered , to bring forth out of their treasure things new and old ; whereupon they were enabled to preach sometimes upon short warning : so basil preached his two sermons upon the sixe dayes worke , when he had but that morning for meditation . sometimes , without any premeditation ; so it seemes he preached his second sermon . and so did austin his sermon , upon psal . 95. it seemes there , his brother severus failing to come , he preached himselfe . and i have told you heretofore of a sermon which he made upon a sudden , occasioned by an heavie accident . and these sermons were such , that they have bin thought worthy by the church from time to time , to be conveyed and communicated to posterity . for in all my discourse , i am so farre from giving any allowance to idle , impertinent , or any way unsubstantiall preaching ; that i hold it a very irksome , and loathsome , and wicked thing , lyable to that heavie curse ; cursed is he that doth the worke of the lord negligently . but let a man be well grounded before he begin , be godly himselfe , ply faithfully and painefully his ministeriall charge , in season and out of season ; and it is incredible to what he may attaine in the point i pursue , by his much exercise , and gods blessing upon it . but yet some say , first , that a man cannot preach well , under a quarter of a yeeres provision . see the truth hereof , in the fore-going reasons . secondly , that often preaching will make it too cheape , and contemptible ; which to affirme , is a base and carnall wrangling , and confuted by the practice of the fathers . thirdly , that reading is to be preferred before preaching . wee doe not denie , but that the word read , is the rule of holinesse , may convert , the spirit accompanying companying his ordinance ; and therefore is to have place , and due respect in the congregation : but wee will not equall it to preaching . if reading were more excellent , and of greater force to convert , than preaching ; why are not the people converted , that have a reader ? to what end then serve schooles of the prophets ? wherefore should men studie the knowledge of tongues , and arts , to divide the word aright , and to distribute to every mans present necessities ? and why should sathan rage more against preachers , than readers ; except the word powerfully delivered did not the more batter and beat downe his kingdome ? besides , why did not christ send out his apostles with this charge , goe , readè ; but , goe , preach to all nations ? wherefore doth paul pronounce a woe to them that preach not the gospel ? and why did hee not charge his sonne timothy before god , to reade in season , and out of season ? yea , but may some say , the ancient fathers were extraordinarie men , and therefore no patternes for our preaching , &c. they were glorious lights , and wee but glow-wormes ; they were cedars , wee but shrubs , &c. let them be what they were , i as much reverence and respect them , as any man alive , if wee take truth and discretion with us . and therefore at this time , i will suppose ( i say so , because i doubt not , but our age hath brought forth as worthy divines , if not worthier , as any of the ancient fathers ; ) i say , i will suppose them to be as it were gyants , and wee dwarfes : yet set a dwarfe upon a gyants shoulders , and hee will see further , and so might certainely wee , but for slouth , idlenesse , worldlinesse , ambition , and other such base and vile degenerations of these later times . it may be further objected , that there was more necessity of the fathers frequent preaching , especially in those primitive times , for more plentifull publishing and propagation of the gospel , &c. and suppressing heresies , &c. passingly weake , and untrue . there is farre more need of much preaching now , than in former times . for wee live in the last dayes , wherein those perillous times are come upon us , which paul fore-tells 2 tim. 3. 1. &c. and wherein iniquitie abounds , and the love of many waxeth cold , &c. math. 24. 12. and at this day wee oppose the hydra of all heresies , poperie ; which opposeth even the whole body of christianitie . againe , their homilies are against drunkennesse , pride , swearing , luxury , covetousnesse , love of the world , vsury , painted faces , false haire , anger , envie , ambition , &c. all which sinnes , and many more , reigne and rage at this day with more hainousnesse , and an higher hand , than heretofore . 2 a second meanes whereby the word may dwell plentifully in us , is , by a constant and conscionable reading the booke of god. this exercise is commanded to kings and captaines , deut. 17. 17 , 18 , 19. iosh . 1. 8. who may seeme most priviledged , by their intanglement in many and weightie affaires . christ bids the iewes , ioh. 5. 39. search the scriptures , as the well-spring of eternall life . the holy-ghost commends the iewes of berea , as more noble than they of thessalonica , because they received the word with all readinesse of minde , and searched the scriptures daily , whether those things were so , act. 17. 11. see deut. 6 , 7 , 8 , 9. see many motives to this dutie , before : it is the word of salvation , of truth , of life , of reconciliation , a letter from heaven , a treasurie of all excellent things : it shall judge us , it onely can heale a wounded soule ; it containes all our evidence for heaven , and it is the object of divine faith , &c. nay , and because the papists have wickedly dammed up this fountaine of life from the common people , heare the judgement and zeale of antiquitie , in pressing this dutie . first , heare chrysostome . * heare , i pray you , all yee lay-men , ( saith chrysostome ) get yet bibles , a medicine for your soules , &c. you cast all upon our shoulders . you ought onely to be instructed of us , but your wives and children should be by you , &c. but now adayes , your children preferre divellish songs and dancings , even as cookes , and caters , and leaders of dances , but none knowes any psalme . the same chrysostome , to stirre up men to diligent reading the scriptures , maketh good this assertion ; there is no affliction or miserie of body or soule , but may receive a medicine out of gods booke . 1 a man heavie-hearted , and of a sad spirit , ( saith hee ) takes the bible in his hand ; after hee hath met with that place , psal . 42. 11. ( why art thou cast downe , o my soule , and why art thou so disquieted within me ? hope thou in god , &c. ) he is refreshed . 2 another ( saith he ) is oppressed with extreme povertie , beholds the wicked wallow in worldly wealth , and flourish like a greene bay-tree : but after hee hath cast his eye upon that , psal . 55. 22. ( cast thy burthen upon the lord , and hee shall sustaine thee , &c. ) he is comforted . 3 another is hunted with calumnies and insidiations , &c. and no humane helpe will be had ; the prophet ( saith hee ) doth teach him what to doe , in these words : * they did speake against me , but i prayed . 4 another is forsaken even of his friends and kinsmen , and contemned of those who were most beholding to him : heare how the prophet behaved himselfe in such a case , psal . 38. 11. &c. 13. &c. he concludes thus : * thou hast seene , whensoever any calamitie doth oppresse a man , how convenient an antidote he may take from the scriptures , and all care of this life may be driven backe ; neither should we be grieved for any thing that falls out . therefore , i beseech you , that you would come hither , and diligently attend to the reading of the holy scriptures ; not onely when you come hither , but even at home take the holy bible into your hands , and goe reape the profit that is in them with great earnestnesse . moreover , what that sensible bread doth to encrease bodily strength , that reading doth to the soule ; for it is spirituall nourishment , and makes the soule vigorous , &c. but wee may adde to chrysostomes antidotes , these 16. more . 1 art thou wearie of the wayes of vanitie , and comming on with a grieved and sorrowfull heart for thy sinne , to meet thy deare redeemer ; and doth the conceit of the number and hainousnesse of thy transgressions , crosse and confound thy hopes of being received to mercy ? why then looke upon paul ; he shed the bloud of the saints with extraordinarie rage and furie , act. 9. 1. upon manasseh , a man of prodigious impietie , 2 chron. 33. 6. upon some of peters hearers , who crucified the lord of life , act. 2. 23. if these will not serve the turne , looke upon adam ; who cast away himselfe , and undid all , and was the cause that all that issued out of his loines , unto the worlds end , fell into the damnation of hell : and yet all these , upon repentance , were received unto mercie . and therefore , if thou canst now heartily repent , feare no former sinnes . 2 hast thou by the violence of sathans temptations , the slie enticements of thine owne sinfull nature , and the cunning insinuations of thy former bosome-sinne , beene fearefully overtaken with some scandalous fall , since thou wast converted , and gave thy name unto grace ; and upon illumination of thy conscience , remorse , and meditation of returne , thou art ashamed to look christ iesus in the face , because thou hast so shamed thy profession ; and thou art so troubled with horror and conceit , that thy case is singular , that thou canst find no ease to thine humbled and sorrowfull heart ? why then looke upon david , peter , &c. transcendent instances , that thou may not sinke into despaire . 3 art thou plunged into the perplexities and fearfull apprehensions of a spiritual desertion ? art thou deprived of thy former comfortable feelings of gods favorable countenance ? hast thou no comfort in prayer ? &c. looke upon david , ps . 77. 4 it may be , upon thy bed of death , * when sathan will make thy sinnes appeare farre more ugly and horrible to the eye of thy conscience , than ever hee did before ; and will perswade thee all he can , that all thy holy services unto god , and new obedience , was quite marred with pride , hypocrisie , and by-respects ; i say , it may be then thy heart will quite faile thee , and thy conceit of gods wrathfull and angry countenance for thy sinne , may so oppresse and confound thy soule , that thou mayest feare lest thou be forsaken : why then thinke upon thy saviours mournfull cry upon the crosse ; my god , my god , why hast thou forsaken me ? 5 it may be thou art a true-hearted nathanael , in whose spirit there is no guile ; hates all sinne heartily , both in thy selfe and others , desirest and laborest to please god in all things , and to keepe a good conscience before all things in the world ; and yet thou findest and feelest in thy brest many times a heavy , sad , and unchearefull heart : why then , heare david , a man after gods owne heart , of a more excellent spirit , and eminent graces , than thou art , complaining psal . 43. 5. why art thou so heavie , o my soule , and why art thou so disquieted within me ? 6 art thou grievously troubled with the haunt and horror of some speciall sinne , of which thou canst not be so easily rid ; and doest thou therefore goe mourning all the day ? why then looke also upon david , psal . 32. in such a case , he roared all the day , his bones were consumed , and his native moisture was turned into the drought of summer . 7 art thou vexed to the heart , and fearefully haunted with some horrible and hatefull injections of sathan ; thoughts framed by himselfe immediately , and put into thee ; perhaps tending to atheisme , or to the dishonour of god in some high degree , or to the disgrace of his word , or selfe-destruction , &c. or the like : thoughts which thou canst not remember , without horror ; and darest not reveale , or name , for their strange and prodigious hatefulnesse ? why then consider , how this malicious fiend dealt with the sonne of god : he suggested unto his most holy and unspotted imagination , these propositions : first , murther ; make away thy selfe , math. 4. 6. secondly , fall downe and worship the devill , vers . 9. what more fearefull and horrible apprehensions ? and yet these were suggested to our blessed saviour ; to him perhaps more sensibly , to thee more secretly . * his pure and holy heart , uncapable of sinne , did reject them with infinite contempt ; and himselfe did utterly conquer and confound the tempter , and that for thee , and thy sake too . and if thine heart rise against , abominate , abandon , grieve , and be humbled for them , they shall never be layd to thy charge , but set on sathans score . for all them , thou mayest goe on chearefully and comfortably in the course of christianitie : and so doe . and let not sathan attaine his divellish end by them ; which is , to worke astonishment in thy minde , horror in thy conscience , heavinesse in thy heart , distractions in thy thoughts , &c. that thereby thou mayest be disheartened and disabled for the chearefull discharge and performance both of thy particular and generall calling . or else , art thou long after thy conversion , assaulted with perhaps sorer spirituall pangs , and more horror , than at thy change ? consider david , iob , hezekiah . 8 hast thou lost thy goods , or children ? doth the wife that lyes in thy bosome , set her selfe against thee ? doe thy neerest friends charge thee falsely ? art thou diseased from top to toe ? doe the arrowes of the almightie sticke fast in thy soule ? thy affliction is grievous enough , if thou hast any of these . but doe they all , in the greatest extremitie , concurre upon thee at once ? hast thou lost all thy children , and all thy goods ? doth thy wife afflict thy afflictions ? &c. if this be not thy case , thou commest short of iob , a most just man , and high in gods favour . 9 hast thou given thy name to religion , and art a professor of grace ; and art thou therefore villanously traduced with many slanderous nick-names , and odious imputations ? art thou called puritan , precisian , hypocrite , humorist , dissembler , & c ? why , gracelesse wretches , when hee was upon earth , called christ iesus , devill . see math. 10. 25. ioh. 7. 20. contemne thou therefore for ever , the utmost malice of the most scurrill tongue . 10 art thou a loving and tender-hearted mother unto thy children , and hast thou lost thy dearest ? why , the blessed mother of christ stood by , and saw her owne onely deare innocent sonne , the lord of life , most cruelly and villanously murthered upon the crosse , and die a shamefull death before her eyes , ioh. 19. 25. 11 art thou a woman , who in the time of thy travaile art pressed with many wants ; with want of comfortable companie , desired helpes , a fairer roome , and other worldly comforts and conveniences ? why yet comfort thy selfe with this ; that holy virgin , which brought into the world the worlds saviour , brought forth that blessed babe in a stable , and laid him in a cratch , luke 2. 7. it is very like , farre more poorely , in respect of worldly comforts , than the poorest sort of women amongst us ; with lesse comfortable helpers , and in a lesse seemely and commodious place , for such a purpose . 12 hath thy faith lost its feeling ; and besides , doth god looke upon thee with an angry countenance , and is thy heart filled with heavinesse and horror ? yet for all this , let the hand of faith by no meanes loose it hold-fast upon the precious sufferings and saving bloud-shed of thy deare redeemer . thou hast before thee , a matchlesse and transcendent precedent in this point . thus cryes holy iob , having , besides his unparalelled varietie and extremitie of outward afflictions , the arrowes of the almightie sticking fast in him , and drinking up his spirits ; though hee kill me , yet will i trust in him , cap. 13. 15. so abraham , rom. 4. 18. 13 doest thou , day after day , poure out thy soule in prayer before the throne of grace , with all the earnestnesse and instancie thou canst possibly ; and doest thou still rise up dull and heavie , and uncomforted , without answer from god , or comfortable sence of his favour and love shed into thine heart ? why , yet pray still ; assuredly , at length thou shalt be gloriously refreshed , and registred in the remembrance of god , for a christian of excellent faith . see a patterne of rare and extraordinarie patience this way , math. 15. 23. &c. 14 doth the world , sathan , carnall men , thine owne friends , formall teachers , suppose and censure thee to be a dissembler in thy profession , and will needes concurrently and confidently fasten upon thee the imputation of hypocrisie ? why , yet for all this , let thy sincere heart , conscious to it selfe of it owne truth in holy services , like a strong pillar of brasse , beat backe and reject with noble contempt and glorious disdaine , all their impoysoned arrowes of malice and slander this way . thou hast a right worthy patterne in the booke of god , for this purpose . iob had against him not onely the devill , his enemie , pushing at him with his poysoned weapons ; but even his owne friends , scourging him with their tongues ; yea , his owne wife a thorne , pricking him in the eye ; yea , his owne god miserably lashing his naked soule with scorpions ; powerfull motives , to make him suspect himselfe of former halting and hollow-heartednesse in the wayes of god : yet notwithstanding all this , his good and honest heart having beene long before acquainted with and knit unto his god with sinceritie and truth , makes him boldly and resolutely to protest ; that untill he die , he will never take away his innocencie from himselfe ; that he would keepe his righteousnesse , and not forsake it , and that his heart should not reprove him for his dayes . 15 hast thou an untoward wife , that is a continuall dropping and a perpetuall goade in thy side ? heare iobs complaint , cap. 19. 17. my breath is strange to my wife , though i entreated for the childrens sake of mine owne body . 16 art thou vexed with a prophane dogged husband ? abigail , a wife , and precious woman , had a nabal to her yoke-fellow . thus these patternes and precedents in the booke of god , purposely registred for the refreshing and recoverie of his chosen , in spirituall or temporall straits , are ordinarily proposed in a transcendent and matchlesse degree ; that in their greatest extremities , by reflecting their eyes upon such examples , they may be preserved from despaire , have the stronger consolation , and not thinke their cases to be comfortlesse and singular . let these considerations move us to be well read in these holy mysteries , and day and night exercised in reading and meditating on them . but to our purpose , heare further what others say in this point . secondly , heare gregorie the great . a what is the sacred scripture , but a certaine epistle of the omnipotent god to his creature ? and surely , if a man should receive writings from his emperour , he would not rest , he would not be quiet , he would give no sleepe to his eyes , unlesse he had first knowne what that earthly emperour had written to him . the emperour of heaven , the lord of men and angels , hath sent his letters to thee , concerning thy life ; and yet ( my vaine-glorious sonne ) thou doest neglect earnestly to reade those letters . studie them therefore , i pray thee , and dayly meditate upon the words of thy creator : learne the minde of god in the word of god , that thou mayest aspire more earnestly to eternall things , and that your minde may with greater desire be inflamed to the heavenly kingdome . thirdly , b origen teacheth , that the people should learne the scriptures without booke . fourthly , c ierome . counselleth , that by dayly reading the scriptures , wee should get wisedome : his words import so much . fifthly , read the scriptures ( saith d austin ) for that they were written to the end we should be comforted . sixtly , e ierome writing to gaudentius about the education of a yong maid , would have her at seven yeeres old , and when she begins to blush , to learne without book the psalter ; and until she come to be marriageable , to make the treasure of her heart the books of salomon , the gospels , apostles , and prophets . object . 1. but the scriptures are hard to be understood , &c. answ . heare , ( 1 ) chrysostome . f all things are cleare and plaine out of the holy scriptures . whatsoever things are necessarie , are manifest . ( 2 ) ierome . g the lord hath spoken by his gospel , not that a few , but that all should understand it . plato wrote his writings , but not to the people , but to a few ; scarce three understand him . ( 3 ) cyrill . h the scriptures are profitably recommended unto us in an easie speech , that they should not goe beyond the capacitie of any . ( 4 ) againe , chrysostome , who having said much for often reading , and plainenesse of the scriptures , concludes : i who is there , to whom whatsoever is written in the scriptures , is not manifest ? who is there , who hearing , that the meeke are blessed , the mercifull blessed , the pure in heart blessed , and the like , shall want a master , that he should learne any of those things which are spoken ? object . 2. but i am intangled with varietie of businesses , i have no leisure to spend time in reading scripture , as you advise : i am still busied in my trade , husbandry , merchandise , in some high roome , &c. i have a great charge , wife , children , and family to care for : let schollers , ministers , gentle-folkes , &c. that have more time and leisure , ply such businesses , for i cannot . answ . who are more busied than kings and captaines ? and yet they are commanded to be diligent readers of gods booke . see deut. 17. 18 , 19. iosh . 1. 8. but chrysostome makes this objection , and answers it himselfe excellently : k what sayest thou , oh man ? is it not thy dutie to reade the scriptures , because thou art distracted with innumerable cares ? yea , it is thy dutie rather than others , &c. in which sermon also , he lets fall this confident assertion : * neither now can it be , it cannot be , i say , that any man should attaine unto salvation , unlesse he be continually conversant in spirituall reading . object . 3. but , alas , i cannot reade . answ . heare then austin : l neither let this be sufficient for you , that in the church you doe heare divine reading ; but also in your houses , either doe you your selves reade , or get others that can reade , and doe you willingly hearken . and he stirres them up to it , with these considerations : ( 1 ) m remember , brethren , ( saith he ) the saying of our lord , in which hee saith ; if a man shall gaine the whole world , and lose his owne soule , what will it profit him ? ( 2 ) n what remaineth and abideth in a man , but that which every one , either by reading , or praying , or doing good workes for the salvation of his soule , hath layd up in the treasure of his conscience ? object . 4. but will not publike reading in the house of god serve the turne ? answ . by no meanes . heare chrysostome : o therefore often doe i tell you before-hand , many dayes before the argument of which i shall speake , that in the dayes in the meane while , taking a booke , and weighing the whole summe of the matter , after yee have understood what hath beene said , and what remaines to be said , you may make your minde more fit to heare those things which afterward shall be declared ; and that i alwayes exhort to , and will not cease to doe it , that you doe not onely attend here to those things which are spoken , but also when you shall be at home , you may dayly attend to the reading of holy scriptures . which thing i have not ceased to presse upon those who privately have talked with me . object . 5. but from this libertie of reading scriptures , spring many heresies . answ . p the sacred scripture is not the cause of heresies , but the ignorance of the holy scripture . heare chrysostome : q hence arose so many thousand evils , from the ignorance of holy writ : hence sprung up so great a plague of heresies . r godly bookes also , with which this age is abundantly and plentifully enriched , must be diligently and profitably read . 3 another meanes by which the word may dwell plentifully in us , is conference . see deut. 6. 7. luke 24. 19. that of austin before , pag. 210. in the second reason of our seldome preaching : that of chrysostome , walking with god , pag. 248. rogers seven treatises , pag. 364. &c. my walking with god , pag. 86. &c. 4 a fourth meanes , is meditation . of which , see rogers seven treatises , pag. 235. &c. matter of meditation . wee may meditate upon any part of gods word , on god himselfe , his wisedome , power , his mercie ; or on the infinite varietie of good things , which wee receive of his free bountie ; upon his workes , and judgements ; upon our sinnes , and the vilenesse of our corruption , that wee yet carry about us ; upon our mortalitie , and changes in this world ; upon our manifold afflictions of this life , and how wee may in best manner beare and goe through them , and the benefit thereof ; upon the manifold and great priviledges which wee enjoy dayly , through the inestimable kindnesse of god towards us ; upon the foure last things , but especially of those things that wee have most speciall need of . of the thing meditated upon , consider , first , the definition , or description . secondly , the distribution , sorts , kinds , or parts . thirdly , causes especially efficient , and finall . fourthly , the fruits and effects which it bringeth forth . fifthly , the subject wherein it is , or about which it is occupied . sixtly , the qualities or properties adjoyned . and know , that oftentimes , in common practice , these three , the finall cause , the fruit or the effect , the use or propertie of a thing , are often confounded . seventhly , the contrarie . eightly , the comparison . exemplifie in the joyes of heaven ; of which , see hall : in sinne ; of which , see practice of christianitie , pag. 293. vpon this occasion , let us peruse , in this manner , fasting , and the plague . 5 a fifth meanes to profit by the word , is teaching , praying with , and catechizing your children and servants . to which dutie , be stirred up and strengthened , by first , scriptures ; deut. 4. 9. & 6. 7. & 11. 19. psal . 78. 5 , 6. exod. 12. 26 , 27. & 13 , 14. iosh . 4. 6 , 7 , 21 , 22. deut. 6. 20 , 21. eph. 6. 4. secondly , by the patterne and practice of holy parents , from time to time . consider for this purpose , the carriage of abraham , gen. 18. 19. david , prov. 4. 4. bathsheba , prov. 31. 1. lois and eunice , 2 tim. 1. 5. thirdly , by the authoritie of the ancient fathers . ( 1 ) heare austin . a notwithstanding , my deare friends , in so great a difference of manners , and such abominable corruption , governe your houses , governe your children , governe your families : as it behoves us to speake to you in the church , so it pertaines to you to doe in your houses ; that yee may be able to give a good account of those who are under you . againe ; b i pray thee , my brother , i pray thee , shew to all under thee , of meere good will , from the least to the greatest in thy house , the love and sweetnesse of heaven , the bitternesse and feare of hell ; and be thou solicitous and watchfull , because thou shalt render an account to the lord for all those under thee , that are in thy house . declare , charge , command , perswade them , that they would take heed of pride , of slandering , of drunkennesse , of fornication , of luxurie , anger , perjurie , covetousnesse , which is the root of all evill . ( 2 ) nazianzen . c hast thou a child ? let not wickednesse take advantage and occasion : let it be endued with sanctitie , and consecrated to thy spirit from the very cradle . i know he meanes it immediately of baptisme : but by analogie , that binds also to have a care of religious education . fourthly , by reasons . first , thy children sprung from thy loines , and came into the world , to encrease the number of gods people , to learne the way to heaven , and walke in it ; not onely to uphold thy house , inherite thy possessions , and convey thy name to future generations . the glorifying of our god , serving our brethren in love , salvation of our owne soules , are the chiefe ends why we live a little while in this world. now parents should be most solicitous to further their children , for the attainement of the maine end , and most soveraigne good . secondly , neglect of this dutie , makes parents worse to their children , than to their beasts : for , 1 they provide for their beasts all things necessarie for them ; but in their owne deare children , they neglect that one necessarie thing . 2 they procure for , and put their beasts to all things of which they are capable . their children are capable of grace , and immortalitie ; and they never meddle , nor move them to looke that way , or lay hold upon eternall life . thirdly , let the remarkable and rufull example of eli , be for ever a keene spurre in the sides of slouthfull parents , to quicken them to this dutie . fourthly , thou art farre more cruell than the ostrich and the dragon , and mayest be said to have suckt the brests of tygres , and to be hewed out of the hardest rocke ; if having brought thy children forth into this world , limbes for the devill , and fewell for hell-fire , thou labour not might and maine , to get them new-borne the members of christ , and freed from everlasting flames . fifthly , grace onely is able to make thy children truly obedient , serviceable , and everlastingly thankfull ; having now a double tye ; first , birth ; secondly , new-birth . then onely , and never before , doe they begin to pray for their parents , to deale faithfully in their businesses , not to long for their death . sixtly , a conscionable and constant performance of this dutie in their life time , will fill parents hearts full of sweetest joy and heavenly comfort upon their beds of death ; when they see , by their care and zeale for their spirituall good , that holy knowledge and wisedome planted in their childrens hearts , which will bring them after them to eternall blisse : or how soever , consciousnesse of a conscionable discharge of their dutie in this respect , will infinitely refresh them . seventhly , it is the way to make thy posteritie truly honourable , and to meet thee in heaven . those children which are taught by thee , may teach the same things unto theirs , and those to others , &c. eightly , thy children neglected in this point , and so dying impenitently , will curse thee everlastingly in hell , for thy bloudie inexpiable crueltie towards them in this kind . ninthly , besides innumerable sinnes of thine owne , ( the least of which , merits eternitie of hellish torments ) thou hast justly * set upon thy score , by this unconscionable murthering negligence , the sinnes and sinnefull courses of thine owne children ; which will lye full heavie upon thy conscience , when it shall be ragingly enlightened by the long provoked wrath of god. 6 the next meanes , is prayer , prov. 2. 3 , 4 , 5. 7 the seventh meanes , is practise . see iohn 7. 17. 8 the eight , is experience . see dike of the heart , pag. 69. 3 be none of the reprobate grounds , math. 13. of which , see dike , taylor . 4 be none of those , who invited to the marriage of the kings sonne , math. 22. either , first , wilfully contemne , vers . 3. secondly , or carelesly dis-esteeme , vers . 5. thirdly , or cruelly persecute , vers . 6. 5 reject all those hellish temptations , which doe mightily keepe off the dint and power of the most piercing word ; and being entertained , will cause the word preached to be but as the breath of the minister scattered in the ayre , and as water spilt upon the ground , which cannot bee gathered up againe . they are like those strong holds of sathan , mentioned 2 cor. 10. 4 , 5. which being set up in any heart , will blunt the edge of this spirituall weapon , that it will doe no good . they be these that follow . 1 in the first place , and highest straine of impietie , the depth of our corrupt nature desireth , that there were no god : the foole hath said in his heart , there is no god , psal . 14. 1. that is , hee labours for a resolution , and perswasion in his owne heart , that there is no tribunall in heaven , before which hee shall hereafter be arraigned ; no treasurie of plagues , and woes in hell , with which he shall hereafter be everlastingly fettered and enchained . 2 but if it so be , this spirituall foole cannot so abolish and extinguish those secret notions and apprehensions of a sacred and infinite deitie , which are naturally implanted in the bowels of the most desperate and damned miscreant ; but that the terrors of the last iudgement , and plagues of hell , doe eftsoones vexe and bite his conscience with restlesse remorse and stingings : why then , in a second place , that hee may procure some ease and quiet to his wallowing in sensuall pleasures , hee labours might and maine to harden his for-head against heaven , to make his heart like the nether-milstone , with his owne soule-murthering hand to put a hot iron to his conscience ; that so , if hee cannot blunder and blot out of his minde those naturall impressions of a god-head , yet at the least hee may extinguish and banish out of his heart all feare of that god , of his iudgement-seat , and vengeance against sinne : that so hee may rush like a wilde horse into the battaile , furiously and desperately upon all villanies and vanities , without all checke of conscience , and controlement , from the terrors of the iudgement to come . in this desperate and furious mood , he joynes himselfe with these gyants of babel , isa . 5. who outragiously reare up towers of treason and defiance against heaven , and throw mountaines of pride and contempt one upon another , that they may climbe up to the seat of god , and pull him out of his throne , crying aloud towards heaven ; let him make speed , let him hasten his worke , that wee may see it ; and let the counsell of the holy one of israel draw neere , and come , that wee may know it . 3 if this will not be , and that he finde no successe in setting himselfe against heaven , ( who ever opposed himselfe against god , and prospered ? ) but that hee is crushed and confounded with the majestie and terror thereof : why then , in a third place , hee fastens the fangs of his malicious and wrangling wit , and the furie of his prophane atheisme , upon his true and holy word : and that , first , either by entertaining or harbouring a reprobate and blasphemous conceit , that the sacred word of god is but a politike invention , and device of state , to keepe men in order , and moderation ; to maintaine order and peaceablenesse in cities and societies ; and to preserve the world , and mankinde , from wildnesse and barbarisme . secondly , or by proportioning his carnall conceit of gods pure and undefiled law , to that which hee holds of the decrees and constitutions of men . and if it be either so , or so , it is well enough ; hee can , in the meane time , therewith still the cryes of his conscience , and stop the mouth of that worme that never dies , that it gnaw not too eagerly , and fiercely , to the dis-sweetning of his carnall contentments , and the making of his sensuall pleasures more unpleasant . now , would it not vexe a man , to have the meat pulled out of his mouth , his chayne from his necke , his clothes from his backe , his limbes from his body , his right arme from his shoulder , his eyes out of his head ? so it is with every unregenerate man , and such is his torture , when that two-edged sword , the word of god , strikes at his sweet sinne , and sensuall pleasures : and therefore no marvell , though hee strive and struggle , shift and shield himselfe , by any meanes . nay , the lusts of the unregenerate man , are his very life . for , as every godly man liveth a double life ; one of grace , by the sanctifying power of the spirit ; another , of nature : so every wicked man hath a double life ; one , of nature ; and another , of corruption , by the cursed influence of hell. nay , the sensuall delights of the sinfull man are dearer unto him than his life . hence it is , ( as wee may observe by experience ) that sometimes a covetous man losing the life of his life , the wedge of gold , and hoords of wealth , makes an end of himselfe . that the wanton , because hee is rejected , and discarded from the object of his lustfull pleasures , findes no pleasure in life ; but cuts off himselfe , by a violent and untimely death . that ahitophel being disgraced , and over-topt in a point of policie , ( the crowne and pride of his worldly happinesse ) put his household in order , and hanged himselfe . nay , and yet further , the prophane man preferres the sensuall pleasures of his heart , before the losse of his immortall soule . for , how oft may wee see the honour of god , and everlasting blessednesse , put as it were in the one scale of the ballance , and a little transitorie pleasure in the other ? and in this case , the unsanctified man suffering one sweet sinne or other to weigh downe the exceeding weight of heavenly blisse , the unvaluable treasure of a good conscience , the infinite glory of god , and the salvation of his owne deare soule , in that great day . this groweth out of our corrupt nature : for wee have all , even in the best of us , the source and seeds of all sinne . if the lord should leave and abandon us , to the full swing and sway of our owne corruption , and not either bridle us by his restraining spirit , or blesse us with his sanctifying spirit ; wee might every one of us become as bad as iulian the apostata , who did maliciously abjure christ ; and as iudas , who did perfidiously betray him . naturally wee would wallow in sinne , without checke of conscience , or controlment by the terror of the iudgement to come . 4 but if hee cannot arme himselfe against the terrors of god , and truth of his word ; but that he must needs acknowledge the one , and beleeve the other : why then , in a fourth place , with much spight and malice , he flyes in the face of gods ministers , embassadours , which are his tormentors before his time : and that , first , either against his preaching , or against his person : as , too obscure , or too plaine ; too cold , or too boisterous ; too particular , too personall , too precise , too imperious ; too tart , and terrible ; too full of iudgement ; tending to sedition , against the state , or the like . and therefore he labours , not onely with his owne heart , to breed within himselfe a distaste and disconceit of it ; but also puts to his helping hand , to stay and stop the free course and current of it from others . he cannot abide to have his sweet sinne strucke at still , and still to have his conscience grated upon , by the ministerie of the word ; and therefore he does what he can , to abandon and abolish it . when ieremies sermon , denouncing gods iudgement against iudah and israel , were brought unto the king , ier. 36. 23. iehudi had not read past three or foure sides before him , but the king stamped and raged , hee presently tooke the roule , and cut it with a pen-knife , and cast it into the fire that was on the hearth , untill all the roule was consumed in the fire , that was on the hearth . in the 38. of ieremie , when the princes and courtiers were nettled and stung with the downe-right dealing and holy severitie of ieremies preaching ; they presently ranne unto the king , and traduced the blessed prophet , to be a transgressor of policie , and an enemie to the state. therefore the princes said unto the king : wee beseech you , let this man be put to death ; for thus he weakeneth the hands of the men of warre that remaine in this citie , and the hands of all the people , in speaking such words unto them : for this man seeketh not the wealth of this people , but the hurt . and there you see what was the issue . thus prophanenesse and policie doth ever interprete the doctrine of life , and powerfull application of the word , to be the source and seeds of faction and sedition ; to be incompatible with the civill state , and the very cut-throat of kingdomes and states imperiall . paul , as wee may see in the 24. of the acts , for his upright dealing , was nick-named a seditioner , and a troubler of the state. certainely ( saith tertullus ) wee have found this man a pestilent fellow , and a mover of sedition among all the iewes throughout the world , and a chiefe maintainer of the sect of the nazarites . thus the word of life , and newes of salvation from heaven , is many times charged with noveltie , sedition , and heresie . but that which by the construction of carnall conceits , may be tearmed heresie , factious , and precise , is the very right way to heaven . i confesse ( saith paul ) that after the way ( which they call heresie ) so worship i the god of my fathers , &c. so may many good christians , and godly ministers , say in these times to the men of this world ; after the way , which you call precisenesse , singularitie , and faction , doe wee truly serve the living god , and save our soules . secondly , or if the authoritie and power of his preaching doth so astonish and confound him , that hee hath no heart to meddle that way , or oppose against it ; yet at least , rather than not be malicious , hee will discharge his furie against his person . hence it is , that a faithfull and conscionable minister commonly , wheresoever hee lives , is an eminent marke whereat prophanenesse and policie , malice and crueltie , hell and the world , discharge the utmost of their rage and poyson . hee above all others , is sure to be wrongfully loaden with slanders , disgraces , lying imputations , and all manner of foule indignities ; and many times by the baser sort , which is more intolerable . if hee be but halfe so honestly carefull , in providing for his family , as the carnall worldling is cursedly carking , hee is covetous : if powerfull in his preaching , hee is imperious : if hee oppose against the sinnes of the time , hee is factious : if hee be faithfull in his ministerie , hee is too precise , and plaine : if hee comes home to mens consciences , hee is too particular , and undiscreet . in a word , if hee were paul , hee should be a pestilent fellow ; if christ iesvs , blessed for ever ( a horrible thing ! ) hee should be belzebub : for so that glorious lord , and blessed servant , was nick-named and branded by the prophane world. hence it is , that the generation of the prophane and wicked crue doe ever furiously band themselves together , to transplant and root out a conscionable minister , whensoever god brings him amongst them . like an unquiet and raging sea , they continually foame out spightfull speeches , filthie and shamefull slanders , and lay things unto his charge , hee never knew : that so , by discouraging him in his ministerie , weakening his hands , and breaking his heart , they may any wayes be rid of him : or else , by picking unnecessarie quarrels against him , they labour by authoritie , and strong hand , to throw him out of his place . for their malice against a powerfull minister , is endlesse , and implacable . it is ever the propertie of un-ingenuous prophanenesse , to hate and feare a faithfull and conscionable preacher as ill as the plague , and so to esteeme of him . this appeares , by tertullus censure of paul ; certainely ( saith hee ) wee have found this man a pestilent fellow : when indeed himselfe was a pernicious orator , and abused his cursed eloquence , to the confusion of goodnesse . in the originall , the word signifies , the plague . the plague , that great affrighter , and terror of the sonnes of men , is not halfe so terrible and vexing , as is that man to a carnall heart , which preaches with power and authoritie , and not as the scribes and formall doctors ; and no marvell . the plague threatens but onely the feares and pangs of a temporall death , and takes but away the naturall life ; but the powerfull word , from the mouth of a conscionable minister , doth strike to the very heart of a carnall man , the terrors of hell-fire and everlasting vengeance , and doth labour to bereave him of his life of corruption , and pleasures ; which , as i told you before , is more sweet and deare unto him , than his life of nature . and hereupon it is , that as you see townes and cities busily bestirre themselves , watch and ward , diligently enquire , and examine passengers , to keepe out the plague ; so it is the policie and practice of those places , where drunkards , swaggerers , worldlings , and prophane men swarme , joyntly to conspire and band together , for the banishing of godly ministers , and driving them out of their coast . christ iesvs himselfe , who spake as never any man spake , was so used by the swinish gadarens ; as you may reade in the fifth of luke . paul and barnabas , that glorious paire of worthy pastors , were so used by the rebellious and stiffe-necked iewes , act. 13. whereupon they told them to their faces , that thereby they judged themselves unworthie of everlasting life . then paul and barnabas ( saith the text ) spake boldly , and said ; it was necessarie , that the word of god should have first beene spoken unto you : but seeing you put it from you , and judge your selves unworthy of everlasting life , loe wee turne unto the gentiles . the booke of god , ecclesiasticall stories , experience of our times , doe plentifully verifie and confirme this point . 5 but if so be , this spirituall foole , whom wee have carried along through so many steps of impietie , cannot have his will against the preaching and the person of the minister ; but that he sees the power of the word , which he cannot decline , is like continually to vexe him , to strike through his loynes , with feare and trembling still to grate upon his conscience for his sweet sinne , to discerne and discover the very thoughts and imaginations of his heart ; or that hee is more ingenuous and faire-conditioned than other unregenerate men ( for sometimes sweetnesse and lovingnesse of naturall disposition doth bridle men from raging against the power of holy doctrine , and sinceritie of an honest man : ) why then , in a fifth place , hee first , either resolves ( as many doe ) to give the preacher hearing indeed , and perhaps reverent attention too ; but with this secret reservation , that hee shall not stirre and move him with all his preaching ; that say what hee will , hee shall never perswade him , that this or that sinne is so hainous as hee makes it ; hee shall never drive him from the fashions of the times , and customes of his fore-fathers ; hee shall never bring him out of conceit with good-fellowship . so , that as the deafe adder stoppeth his eares against the enchanter , charme hee never so wisely ; so shuts hee the eares of his heart against the word of life : and though it sounds dayly lowd and strongly in his eares , yet will he by no meanes suffer it to sinke feelingly and powerfully into his soule . those men which rest upon this step of impietie , and in this degree of prophanenesse , though they heare sermon upon sermon , yet are they still the same men : they are lyers still , they are drunkards still , they are vsurers still , they are swearers still , they are luke-warme professors still , &c. they are still as they were . though these sinnes have againe and againe been cryed against , and many times reproved , and their consciences convinced ; yet the word which is preached amongst them , hath no more power , nor wrought more alteration upon them , than upon the seats where they sit : though the glorious light of the gospel shine faire and bright upon them , yet they lye still hard frozen in their dregs , and starke blinde in matters of heaven : though the hammer of the word beat often upon their hearts , yet it doth not breake and bruise them , but more and more harden and emmarble them , like an anvill and adamant : though they be washed with many plentifull showers from heaven , yet they still continue blacke moores , and leopards ; still full of the blacknesse of hell , and spots and pollution of sathan . let those that are such among you , in the name of god beware in time : for assuredly , the damnation sleepeth not , the day of reckoning and every mans particular iudgement is very neere ; and then we must be answerable and countable for every sermon wee have heard : every sermon will then stand up , either to witnesse for us , or against us ; for every one wee heare , either advanceth us a step neerer towards heaven , or throwes us a stayre lower downe towards hell. secondly , or if hee cannot so fence himselfe against the keene edge of the word , that two-edged sword , which day after day is layd to the root of his corruption ; nor so hide his head from the heat of that glorious and sacred sunne of truth , which every sabbath shines on his face ; but that the sharpe arrowes of the word of truth and righteousnesse doe pierce his heart , and sword of spirit gets so farre within him , that it strikes and astonisheth his conscience : why then hee , first , either strives and struggles against it , by shifting and shielding himselfe with distinctions , exceptions , excuses , carnall reasons , restrictions , limitations , false glosses , private and partiall interpretations , and opposing one place of scripture , in his owne false and enforced sense , against the true meaning and naturall power of the word in another place , as i have told you largely before . so wretchedly and unhappily is hee wedded to the sinfull pleasures of this vaine world , that hee will wrest his wit , the word of god , or any thing , to wrest out of his heart those piercing arrowes of the word of truth , shot by the hand of a skilfull archer ; which if he would suffer to search and sinke , would fetch out the poyson of his naturall corruption , mortifie his lust , and save his soule . secondly , or if hee have not wit and understanding to furnish himselfe fitly with probable interpretations , formall distinctions , and plausible exceptions , ( for this abilitie onely befalls prophane men of better parts , and more understanding : ) why then , being resolved not to submit to the power of the word , nor to forsake his carnall contentments , hee takes this course ; hee surfets so immoderately , and drinkes so deepe of sensuall pleasures of that bosome-sinne to which hee is so much wedded , that hee casts his conscience asleepe , drownes his heart in earthly delights , and so goes on at all adventures , and throwes himselfe upon gods mercies , without all ground or warrant , with such conceits as these : that hee hopes hee shall doe as well as others , who are farre worse and more wicked than himselfe : that god , no doubt , will be mercifull to one sinne : that all his other good parts and good deedes will countervaile and make amends for one infirmitie , ( for so hee will call it , and conceive of it , though it be a grosse and grievous sinne : ) that one sinne will not require so great repentance , but that it may be well enough done on his death-bed , and such like . thus i have acquainted you by the way , with the steps of impietie , and degrees of prophanenesse , wherein unregenerate men , which hate to be reformed , and refuse to yeeld up themselves to bee mastered and guided by the power and light of the holy and heavenly word of the true and ever-living god , doe unhappily rest and repose themselves , to the eternall confusion both of their soules and of their bodies : which you must take heed of , if you would profit by the word . 6 discover and defeat all those snares of sathan , that wee have formerly mentioned to you in this discourse , pag. 83. under the fourth vse . 7 deject and demolish those two strong holds of sathan ; first , carnall reason ; secondly , corrupt affection ; which i thus define : it is the actuated strength and rage of originall pollution , which furiously executes the sensuall and unreasonable determinations of corrupted carnall reason ; stands at open defiance , and professes open hostilitie against grace , goodnesse , and good men , and courses of sanctification ; feedes upon so long , and fills it selfe so full with worldly vanities and pleasures , that growing by little and little incorrigible and untameable , it breedes and brings forth , as it naturall issue , despaire , horror , and the worme which never dies . by carnall reason , i understand the whole speculative power of the higher and nobler part of the soule , which wee call the vnderstanding , as it is naturally and originally corrupted , and utterly destitute of all divine light ; and doth afterward , through it owne sinfull working and sensuall discourse , grow wise in the world and earthie affaires , but disconceitfull and opposite to the wayes of god , and heavenly wisedome , by concluding and commending to it selfe false principles , from deluded sence , and deducing false conclusions from true principles , and by a continued exercise and experience in contemplation of earth , and passages of worldly policie . by corrupt affection , i meane and comprise all the active inferior powers of the soule , will , affections , sence , as they are polluted and empoysoned in the puddle of originall corruption ; and afterward being fleshed in sensuall pleasures , and enfierced by sathans suggestions , become the furious executioners of all the sinfull decrees and unsanctified determinations of the mis-guided understanding and wisedome of the flesh . 8 in hearing the word , be sure , first , a to give earnest heed , heb. 2. 1. secondly , b to consider seriously , 2 tim. 2. 7. thirdly , c that wee be not in this respect like leaking vessels , and have sieve-like memories , heb. 2. 1. fourthly , d to keepe the word with much adoe , with great contention and colluctation , luke 8. 15. 9 suffer the spirit of bondage to have its worke upon thee . conclude horror upon thy heart , by the working of the law , from such places as these ; deut. 29. 19 , 20. 2 thess . 1. 8 , 9. rev. 21. 8. 10 when thy conscience is once throughly wounded by the preparative worke of the spirit of bondage , and all thy sinnes , even those in which thou hast taken greatest delight , become heavie and a grievous burthen upon thy heart ; then let that heavie heart of thine receive spirituall warmth , refreshing , and life , first , by perusing the lord iesus in all the passages of his love , sufferings , and satisfactions , from his comming from the bosome of his father , untill his returning unto his right hand againe ; especially hanging upon him , bleeding and dying , and crying under the burthen of our sinnes , my god , my god , &c. and so conquering and concluding , it is finished . secondly , by a feeling survey and sure setling upon all the promises of life , sealed with his righteous bloud . thirdly , by cleaving to gods sweetest name , which is to forgive iniquitie , transgression , and sinne , exod. 34. 6 , 7. fourthly , by resting with all thankefull and joyfull acknowledgement , and rejecting resolutely all scrupulous and fearefull injections , upon that blessed mysterie of gods free grace , which reacheth from everlasting to everlasting . 11 then ever after walke watchfully and fruitfully in the path which is called holy . now for continuall growing and profiting by the ministerie , in that new and blessed course ; and for thriving by the food of the word which thou enjoyest , take these directions , looke unto these things . first , looke to the dressing of it ; that thy spirituall cooke be cunning , and conscionable . otherwise , it may sometimes turne into ranke poyson unto thy soule , fill thee with winde , and puffe thee up with a causelesse good conceit of thy selfe ; impaire thy spirituall health , keepe thee stinted , as it were , and at a stay , &c. nay , an ill spirituall cooke , by his jugling trickes , may make thee beleeve all thy life long , that thou growest in grace , and shalt goe to heaven ; and thou art starke dead in sinnes and trespasses , and shalt be damned . secondly , the emptying and disburthening of the stomacke of thy soule , of all humours , passions , prejudice , crosses , troubles , temptations , &c. or any thing that will hinder the puritie and power of the word from taking possession of thy soule : even the honey-combe , the sweetest thing in the world , is loathsome , as the wise-man sayth , to a full stomacke . thou must bring an heart and head , like two emptie buckets , to draw with greedinesse and joy the water of life out of the wells of salvation . thirdly , to procure and rayse an appetite before thou come : from consideration ; first , of its necessitie : where the word of god is not preached , the people perish ; as you had it in the former treatise . secondly , excellencie : it is farre more precious than purest gold , dearer than thousands of gold and silver . thirdly , sweetnesse : it passes the honey , and honey-combe . david , in his absence from the meanes , holds the swallow and sparrow happle birds . fourthly , profit : it builds up the inner man , &c. fourthly , the reception of it ; that it ever be entertained with farre more attention and reverence , than if wee were hearing the mightiest monarch in the world speaking immediately unto us , by personall compellation , about the weightiest affaire , and neereliest concerning us : that it be ever heard as the word of the mightie and ever-living god. fifthly , retention . the most wholesome and soveraigne meat , if presently voided , nourisheth not at all ; many fall into a consumption of grace , by reason of weakenesse this way . they are hot and fierce to get unto a good sermon , and they doe well , to be carefull thereabout ; but their forwardnesse and fervencie cooles and expires , when the sermon is done . they after , have little more to doe with it , save onely to say it was a good sermon : as , many have an unsatiable appetite in devouring meat , who cannot keepe it for any space of time . the retentive power of the soule then must be strengthened , and exercised , or else the attentive and attractive addes but more deadnesse to a spirituall atrophie . sixtly , concoction . by repetition ▪ either in way of conference , with our neighbours , and christian friends ; or in way of examination , without wives , children , servants , schollers , or other inferiours . but principally , by that , first , excellent exercise of meditation , which is the very life of profitable hearing ; and the want of it , the death of all good lessons : it inflames the heart with a kindly heat , to practise ; as in brooding , the hen inspires heat , and begets life : secondly , and by the heat of prayer ; that both warmes the heart , fits the food , and brings a blessing upon both . seventhly , digestion . by application of the points unto our owne particular ; by sorting the particulars of the sermon , unto our owne necessities ; for the conquering of this lust , ruling of that passion , leaving this sinne , performing that dutie , &c. eightly , practice . walking in the strength of it afterward ; which makes it our owne , and keepes the soule in health , and growth , and comfortable temper . and thus wee may constantly grow by the ministerie of the word ; which is the principall publike banquet , which the lord hath provided for feeding his childrens soules . the sacraments are a second service . even by the first , that is , baptisme , wee may grow , not onely when wee feele it in our owne bodies ; but also , when wee see it administred unto others . and therefore , the custome which hath prevailed in most places , of neglecting and contemning this part of the food of our soules , is to be severely censured , and sharpely reproved . by the second , that is , the lords supper , wee may thrive excellently , if wee follow those directions in my preparative to it : to which i referre you , in the succeeding treatise . finis . a briefe table of the chiefe heads contained in this treatise of the saints gvide . a. affection to be joyned with hearing . pag. 179 afflictions no strange thing . p. 118. they are but short . 120 afflictions raised by the devill against christians . 109 antidotes against afflictions . 110 , &c. application required in hearing the word , and why . 180 , 181 apostates & their danger . 103 atheisme . 50 attention in hearing required , 174. how hindered , 84. how helped . 175 , 176 b. benefits of the word . 59 , &c. c. catechising our families , pressed in nine reasons . 228 , &c. carnall reason and corrupt affection defined . 246 , &c. caveats , that wee may profit in hearing the word . 247 , &c. carnall objections against the word . 61 , to 83 charitie among christians , as much as among papists . 81 christ suffers with his afflicted , 121 considerations sixteene for the usefulnesse of the word . 216 , &c. conversion tried . 89 covetousnesse , and the signes of it . 96 curses sixe of unprofitable hearing . 190 , &c. cursed is their condition , that are not reformed by the word in sixe particulars . 199 d. danger in absenting from the word . 58 degrees in sinning . 53 devill steales away the word , 85 , 86. he hinders conversion , 87. and a through reformation , 88 , &c. he deales with men as pharaoh with moses . 93 , &c. dearenesse of things , why greater now than formerly . 82 delight in the word helpes memorie . 179 duties required before hearing , 145 , &c. in hearing , 173 , &c. after hearing . 182 e. effects of pride . 142 the end of our creation . 204 examination , when required . 166 , 167 examples for the practice of preparation . 155 , &c. f. false changes , 88 , 89. how tried . 102 frequent preaching proved out of antiquitie . 205 , &c. feet , what is meant by them . 17 finall falling from grace , not granted , 101. but partially and frequently , 106. the good we get by falls . 108 fretting at afflictions , 132. at the prosperitie of the wicked . 133 g. grace is of a growing nature . 40 godly men distinguished from hypocrites , by sixe markes . 8 , 9 the godly shine brighter after their falls . 39 gods children but few . 130 gods law not like mans . 54 god is the cause of all affliction . 113. his aime in afflicting his . 117 gods love to his , exceedes the creatures . 114 h. hardnesse of heart , and a helpe against it . 52 , 53 helpes to heare the word understandingly . 177 i. ignorance like darkenesse , 31. the danger of it , p. 32. to 37. & 46 , 47 iudgements of non-proficients by the word . 48 iudgements for the contempt of it . 201 , &c. iudgements why rather to be expected in our time . 80 k. knowledge must be practicall , 5. fruits of divine knowledge . ibid. l. learning humane onely will not save . 19 , 20 lets of not profiting by the word . p. 50. to 123 life to be lost for god. 12 light , what meant by it . 16 love to god and our neighbours tried . 68 m. many take more paines for hell , than some for heaven . p. 75. to 78 the matter of the word . 43 math. 10. 4. expounded . 195 good meanings will not save . 21 meanes to quicken attention to the word . 175 meditation requisite after hearing , 184. the benefits of it , 185. directions for it , 227 , 228 ministers embassadours : why . 72 ministers , why they preach so seldome . 209 ministerie of the word like the wedding feast . 57 the miserie of the naturall estate . 141 the more wee have , the greater our account . 143 motives , to walke by the rule of the word , p. 41. to 49. to prepare for hearing it , 151. to profit by it . 197 o. obedience to the word required . 187 opennesse of heart to receive the word . 172 p. pathes , what meant by them . 18 papists keepe the word from the laitie , 28. their objections answered . 29 peace that the gospel brings with it . 70 persecution to be endured for the word . 10 perseverance , how hindered by sathan , 100. how crowned by god. 105 popish hospitalitie , with its causes . 81 prayers and praises must be fervent , and free . 10 prayer before the word , and for what . 170 , 171 preaching prefer'd before reading , 211. more needfull now , than formerly , 213. it cannot be too much . 62 , &c. preservatives against sinne , 107. against spirituall pride , 136 , &c. preparation requisite before hearing , 145. without it , the word hurts , 145 , &c. the profit of it , 158 , &c. what it is , and what required in it . 165 pride may spring from gods providence . 132 , &c. priviledges of the godly . 124 prophanenesse of ministers no excuse for disobedience to the word . 73 psalmes , their contents and benefits . 1 , 2 purging of the heart before hearing , from sinne and worldly cares . 168 , 169 q. qualifications of the heart , before hearing . 152 r. recusancie . 51 regeneration , what . 24 reading the word pressed , 214. objections against it answered . 224 remembring the word , a dutie . 182 repetition and conference , another . 185 , 186 , 227 s. sathans policie . 106 separatists condemned . 126 , 127 service of god how to be qualified . 67 sixe sinnes follow unprofitable hearers . 194 sinne against the holy-ghost , how committed . 201 singularitie , what required , and what not . 128 sleeping in the church condemned . 176 sathans sleights to hinder the words worke . 83 , &c. spirituall pride , 123. how it ariseth . 124 , &c. sweet sinne , what it is . 55 t. things required to the love of god and men . 67 v. vnderstanding of the word required . 177 vowes to be payd . 9 w. wicked men hate the godly : why . 116 , 117 wicked men band together against a powerfull minister . 239 , &c. wisedome indeed , how to be had . 3 , 4 fruits of worldly wisedome , 4. who is a wise man. ibid. worldly wisedome will not save us . 20 , 21. word : the meaning of the word . 15 the word our chiefest treasure , 12 , 13. our light to heaven . 19 , 38 the literall word , without the spirituall meaning , will not profit us . 23 how men labour to blunt the edge of the word . 233 struglings of a wicked heart , to get the word out , being once got in . 244 the word workes regeneration and sanctification , 24 , 25. it is lively and sharpe in three respects , 26. it is a love-letter from god , 42. it shall judge us , 45. it is not mans , but gods invention , 50. it profits converted and unconverted , 59. it must dwell in us plentifully , and how , 105 , 213 , &c. it fits every man in all occasions . 215 , &c. ; will-worship hated by god. 22 , 23 finis . notes, typically marginal, from the original text notes for div a68954-e200 the contents and the benefit of the psalmes in generall . of the 119. in particular . the division of it . three lessons to be learned thence . two things observable in the 13. part. 1 how david became wiser than his enemies . doct. true wisdome to be had only from and in the word . the reason . because other wisdome provides only for the body , but this for the soul● . 2 he sets downe the fruits of his knowledge 1 pet. 1. 8. doct. all our knowledge must be practicall . luke 12. 47. the foureteenth part explaned . 1 vers . 106. 2 vers . 107. 3 vers . 108. 4 vers . 109 , 110. 5 vers . 111 , 112. 1 tim. 6. 16. sixe markes to distinguish a godly man and an hypocrite . 1 vers . 105. a godly man is guided by the word in all his wayes . a naturall man not at all . or in par● . 2 vers . 106. he performes all his vowes . an unregenerate man doth not pay them . hos . 6 ▪ 4. 3 vers . 107. he patiently suffers persecution for the word . 2 tim. 3. 12. the carnall gospeller spare● himselfe . act. 14. 22. 4 vers . 108. he is frequent in praying and praysing . the other not . the reason . 5 vers . 109 , 110. he will lose his life for god. a temporarie is offended . mat. 13. 21. 6 vers . 111 , 112. a child of god counts the word his greatest treasure . * vers . 162. * vers . 72. the reason . a christian man hath such assurance in the good things of the world to come , that he can easily moderate his affections as touching earthly and transitorie things . it is otherwise with an hypocrite . and why ? 2 cor. 13. 5. vers . 105. explained . the word is taken three wayes . 1 for the substantial word . the written and sounding word . the effectuall word . rom. 1. 16. 2 what is m●ant by light ? john 1. 4. mat. 5. 14. phil. 2. 15 , 16. prov. 4. 18. 1 christ originally . mal. 4. 2. 2 ministers , ministerially . r●vel . 1. 20. act. 16. 18. the word instrumentally . the faithfull are the subjects of this light. phil. 2. 15. 3 what is meant by feet . 4 what , by paths . the meaning of the verse . doct. 1. doct. 2. doct. 1. reason 1. no other meanes can bring us to heaven . not humane learning . eph. 2. 12. rom. 1. 22. 1 cor. 1. 20. iere. 10. 14. not worldly wisedome . the wisedome of gods book , & mans brain , stand at oddes , with an everlasting opposition , rom. 8. 7. * 1 cor. 1. 19. 2 sam. 16. 23. 2 sam. 17. 23. not good meanings . 2 sam. 6. 6. luk. 9. 54 , 55. 1 sam. 15. ioh. 13. 8. not will-worship . col. 2. 23. 1 king. 18. 28. deut. 32. 17. not the word it selfe in the letter , without the meaning . ioh. 3. 10. vers . 4. reason 2. the word workes regeneration ; without which , no salvation . what regeneration is ? 1 pet. 1. 23. act. 13. 26. act. 14. 3. phil. 2. 16. rom. 1. 16. * see dearing , pag. 325. 1 cor ▪ 4. 15. iam. 1. 18. reason 3. the word is able to sanctifie the whole man. 2 cor. 10. 4. heb. 4. 12. opened . the word is said to be lively in three regards . it quickens . it lasts for ever . psal . 119. 89. it disperseth it selfe , and searcheth into every part of the soule . jer. 23. 29. vse 1. confutation● of papists , who keepe the word in an unknowne tongue . psal . 19. 7 , 8. joh. 5. 39. prov. ● . 4. act. 17. 11. ● pet. 1. 19. * be● . de verb. dei , 2. cap. 15. at catholica ecclesia , &c. * sess . 22. ca. 8. can. 9. obiect . the scriptures are ready to be abused by the ignorant , to error , heresie , &c. answ . so may meat be abused , and the aire infected : yet they are not to be taken away . rev. 18. vse 2. of terror to them that delight not in gods word . i iob. 5. 19. act. 26. 18. eph. 5. 8. 1 pet. 2. 9. the state of those that are in darkenesse . he is in feare . * gen. 15. 12. rom. 2. 5. he knowes not whither he goes . ioh. 12. 35. the state of ignorant men . simile . eph. 2. 12. joh. 3. 18. rom. 10. 14. eph. 4. 17 , 18 , 19. the fruits of ignorance . 1 ioh. 2. 16. 2 thess . 1. 7 , 8 , 9. 1 cor. 2. 9. 2 cor. 4. 3 , 4. ephes . 4. 18. ephes . 5. 8. prov. 4. 19. coloss . 1. 13. zeph. 1. 15. vse 3. admonition to take the word for our guide . 1 pet. 2. 2. prov. 4. 18. mal. 4. 2. eph. 4. 13. phil. 2. 15. dan. 12. 3. isai . 38. 8. iosh . 10. 12. math. 25. 10. psal . 19. 4 , 5. vse 4. instruction . see chrysoft . in math. pag. 76. motives . ● the word is a love-letter from god. quid est autem scriptura sacra , nisi quaedam epistola omnipotentis dei ad creaturam suam ? greg. epist . lib. 4. epist . 48. 1 tim. 3. 15. simile . 2 the matter contained in it , is excellent and precious . heb. 2. 14. 1 pet. 1. 23. psal . 141. 3. iob 31. 1. 3 we must be judged by the word . ioh. 12. 47 , 48. conscience ; what it is . psal . 19. 7. hos . 12. 8. eccles . 5. 1. 2 cor. 2. 16. heb. 4. 12. isa . 55. 11. 4 a fearefull judgement shall befall the not hearers and practisers of the word . math. 10. 14 , 15. simile . deut 28. 49. hinderances from profiting by the word . let 1. atheisme . some thinke the word to be but a humane policie . a removing of this . * it may bee discerned by a proper , naturall , and inherent majestie from all humane writings and imitatory delusions and impostures of satan ; such as is the alcaron let 2. recusancie . let 3. hardnesse of heart , and desperatenesse in sinning . iob 21. 14 , 15. isa . 5. 19. a preservative against this . the degrees in sinne . 1 a motion to sinne . 2 the will inticed . 3 delight . 4 consent . 5 practice . 6 pleasure . 7 custome . 8 excusing . 9 defending . 10 continuance . 11 boasting . 12 a reprobate sense . let 4. a conceit , that gods law , like mens lawes , takes hold of , and will condemne onely notorious sinners . this let is removed , mat. 11. 23 , 24. heb. 11. 6. heb. 12. 14. psal . 88. 21. let 5. an eager pursuit of a mans sweet sinne . * what is meant by a sweet sinne . quemadmodum nemo tam perditus , aut flagitiosus invenitur : quin ab aliquo vitio magis quàm caeteris abhorreat ; sic nemo tantae sanctitatis est , quin ad unum aliquod peccatum , quam ad caetera propenstor sit . cart. p. 1262. math. 22. luke 14. the parable of the great supper let out by 3. circumstances . 1 2 3 what is meant by it . hos . 2. 19. luke 14. 18. 19. 20. math. 22. 5. psal . 63. 5. a counter-poyson against this . 1 gods house is the presence . chamber of the king of glory . 2 christ is there . math. 18. 20. rev. 1. 12. 3 the spirit is there . 4 the angels are there . 1 cor. 11. 10. 1 pet. 1. 12. 5 the saints are there . psal . 16. 3. 6 the effect of the word to the unconverted . 2 cor. 5. 18. eph. 6. 15. act. 14. 3. & 20. 32. the benefit of it to converts . 1 it encreaseth their knowledge . 2 their faith . 3 it preserves them from luke-warmenesse . 4 it prevents relapses . 5 it recovers them , being fallen . 6 it will ●uide them aright in all their wayes . let 6. carnall conceits and objections . object . may we not be saved without hearing the word preached ? answ . no more than wee can reape without sowing , or live without food . simile . eph 4. 11 , 12. obiect . 2. frequent preaching is not so necessary . answ . it is a signe of a gracelessè heart to loath the heavenly manna . simile . psal . 84. object . 3. our fore-fathers had no preaching , yet are saved . answ . their condemnation shall be easier . 2 cor 43 , 4. 2 we are bound to blesse god , who hath dealt more graciously with us . object . 4. answ . object . 5. what needs so much adoe ? the whole dutie of man is soone learned . answ . it is soone said , not so soone done . eccles . 12. 13. math. 22. 40. simile . simile . simile . things required , before a man can love god or man. how our service to god must be qualified . a triall of our love to god. a triall of our love to our neighbour . object . 6. tumults and divisions , disquietnesse and discontentment accompanies your preaching . answ . there is good reason for it . luke 11. 21 , 22. sathan hinders the word . so doe wicked men , and a m●ns owne corruptions . ephes . 6. 15. luke 12. 49. math. 10. 34. luke 12. 51. isa . 42. 28. the gospel is not the cause of troubles , but mens corruptions . math. 13. 4 , 5 , 7 , 12. object . 7. the word is brought to us by weak , sometimes by wicked men . answ . 1. it is gods goodnesse , to speake to us by men , like to our selves . exod. 20. 19. 2 it is his love so to honour mankind , as to make men his embassadours . 1 tim. 4 16. the ministers prophanenesse is no priviledge of disobedience to the word . prov. 28. 9. prov. 13. 13. iohn 3. 36. math. 23. 2 , 3. mal. 2. 7. 2 cor. 5. 21. see ecclus. 37. 18. luke 22. 43. luke 10. 16. see downam● c. h. pag. 362. object . 8. this course is wearisome . answ . many will not take such paines to goe to heaven , as others doe to goe to hell. jam. 5. 3. prov. 2. 18. mat. 23. 15. 1 king. 18. 28. object . 9. there was never good world since preaching came in . answ . this hath alwayes beene the complaint of idolaters . * marke that , i befeech you ; for it is the very language of the papists at this day . * apologetico . vid. calv. in ier. 330. austin . epist . 121. luke 12. 47 , 48. our times deserve greater judgement , than the former times of ignorance , for three reasons . iohn 3. 19 , 20. popish hospitality , upon what grounds . simile . our times may compare with any for works of charity . the reasons of the higher price of things now . de rep. lib. 6 , cap. 2. satans sleights to hinder the effectuall working of the word . he would keep them from the word . or else hinder the power of it hee keepes them from attending . * in this depth he uses to fill our minds with barren melancholy , or to make men post off reproofes , and apply them pharisoically all the while to others . he fills our minds either with worldly , or else with impertinent unseasonable thoughts . 3 some understand not what they heare . in others , sathan steales it away immediately . simile . or the world steales away their hearts . mar. 4. 19. 4 he labours to keepe them from practising what they know . i he would hinder their conversion sundry wayes . see yates , pag. 173. & 229. 2 broad , pag. 100. 5 he would have them rest in a partiall reformation , and superficiall conversion . severall unsound changes . in these cases , truth is the truest touchstone , to difference a true convert from all states of unregeneration . see gonge , p. 130. mark. 6. 20. * see hieron . p. 158. marbury in his sermon at p. c. dod upon the cōmandements , p. 10. dike , p. 195. true watch , p. 61. fruits of a true conversion . mark. 6. 17. 2 king. 5. 18. math. 19. 22. act. 5. math. 13. 44. simile . satan deales with men , as pharaoh did with the israelites . exod. 8. 25. vers . 28. cap. 10. 9. vers . 24. exod. 14. 7. iosephus . see broade . pag. 141 , &c. satan would condition with men in their conversion . * foure infallible marks of cove●ousnesse : 1 carking : 2 strained bowels to the necessities of the saints , or any truly poore . 3 too much businesse in the world . 4 injustice , or using of injurious or indirect courses of getting wealth see wha●●ly , pag. 30. gard. of spirit . flow. 2. part . pag. g 4. * see. isa . 25. 10. sathan would hinder perseverance . math. 13. math. 12. 43. 2 pet. ● . 20. heb. 10. 29. heb. 6. 4. math. 16. 18. difference betweene a false and saving change . gen. 19. 26. 2 pet. 2. 21. heb. 6. 4 , 6. rom. 2. 5. 2. cor. 13. 5. 2. tim. 4. 7. rev. 1. rev. 21. 8 : hee strives , if hee cannot make them to fall totally and finally , that they may fall partially , and as frequently as he can . sathans policie . preservatives against sinne , whereby gods children keepe themselves from grosse falls . 1 2 3 4 5 6 7 * see gouge , p. 171 , 172. the good that they get by their falls . jude 23. 1 thess . 5. 22. he sends forth flouds of persecution and affliction after them . comfortable considerations against afflictions . 1 from gods decree , the example of the saints , and the sonne of god himselfe . act. 14. 22. act. 14. 22. rom. 8. 18. 2 from the gracious effects of afflictions , for our good . they make us watchfull , &c. humble , &c. to contemne the world. to see further into the mysterie of godlinesse . 3 though satan and his instruments be the instrument to afflict , yet god is the principall agent , who will order all for their good . job 5. 6. a. 44. 15. isa . 54. 10. ier. 31. 33. isa . 49. 16. cant. 8. 6. zach. 2. 8. heb. 6. 18. heb. 13. 5. 1 cor. 1● . 13. * ●yptian epist . ad an●e●an . lib. 4. 2 ▪ why the wicked hate and persecute the godly . 1 1 ioh. 3. 12. 1 pet 4. 4. 2 * jerome . gods aime in his childrens afflictions . 4 afflictions are no strange things . the saints have gone before us . heb. 11 36 , 37. nay , christ himselfe . math. 20 23. math. 10. 16. psal . 79. 4. 5 2. cor. 4. 17. afflictions are but short , and they worke a weight of glory . * as many times they are . see david , psal . 69. 1 , 2. rev. 7. 17. 6 christ doth suffer and sympathize with his children in affliction . see isa . 63. 9. 2 cor. 11. 23 , &c. col. 1. 24. 2 cor. 1. 5. 9 satan hinders the working of the word ; by spiritual pride . spirituall pride may arise in gods children . 1 from a consideration of their priviledges . priviledges of the godly . 2 pet. 1. 4. 1 pet. 1. 4. 2 from their care , to keepe themselves undefiled . against separation from our church . 1 2 3 4 5 isa . 8. 18. psal . 71. 7. & 79. 4. 1 cor. 4. 9. gods children are but few . 1 2 3 4 5 3 sathan tempts to pride , by a distasting of a mans particular calling . 4 from gods providence . examples in particular . 1 2 psal . 73. 12. ier. 1● . 1 , 2. 3 4 job 31. 22. 29. 5 iob 3. 3. ionah 4. 3. 6 5 sathan makes men to pride themselves in their abilities and gifts . preservatives against spirituall pride . 1 meditate upon gods pure eyes . isa . 64. 6. 2 vpon gods infinite perfection . isa . 6. 2. iob 25. 5. iob 4. 18. iob 25. 5 , 6. iob 4. 18. 3 compare thy selfe with other christians . rom. 7. 24. psal . 38. 3. psal . 22. 6. 1 pet. 3. 4. 4 compare thy selfe with gods holy law. phil. 2. 12. 5 consider what thou hadst beene , if god had left thee to thy selfe . 6 consider the fearfull effects of pride . 7 the more a man hath , the more he is accountable for . luke 12. 48. 1 preparation required to profitable hearing . for want of preparation , the word becomes to men , 1 the savour of death unto death . 2 as seed in the high way ground . 3 men are made but onely formall by it . 4 some become scornets . 5 others are cold and dead-hearted . preparation requisite in civill affaires , much more to the hearing of the word . gen. 41. 14. h●st . 2. 12. isa . 40. motives to preparation . 1 precepts out of the word for it . 1 eccles . 4. 17. before wee heare , our hearts must be qualified with , 1 softnesse . 2 humilitie . iam. 4. 6. psal . 25. 9. isa . 57. 15. 3 honestie . luke 8. 15. 4 faith. heb. 4. 2. 5 teachablenesse . psal . 40. 6. rev. 3. 17. 2 luke 8. 18. 2 instances for the practice of preparation . moses . exod. 3. 5. ioshvah . j●sh . 3. 5. josh . 7. 13. samvel . 1 sam. 16. 5. rev. 5. 10. iosiah . 2 chro. 35. 6. joh. 6. the people , before the giving of the law. exod. 19. 10. vers . 15. 3 the profit of it . iob 11. 13. 14. 15. vers . 15. cant. 1. 5. psal . 112. prov. 3. 24. iob 5. 21 , 22. psal . 46. 2. vers . 16. vers . 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vers . 〈◊〉 . job 5. 23. vers . 19. rom. 14. 8. prov. 3. 25. see iob 5. 21 , 22. vers . 20. math. 25. luke ●3 . 24. what preparation is . four● things required in preparation . 1 examination . 1 extraordinarie . in time of publike calamitie . 2 when our families are visited with some speciall judgement . 3 when wee our selves are afflicted in particular . 2 ordinarie . 1 every day . 2 before the sacrament . simile . gen. 4. 13. 3 before wee heare the word preached . the second dutie besides hearing , is purging of our hearts . thirdly , prayer , another dutie . the fourth dutie , opennesse of heart . 2 duties required in the hearing of the word . 1 to set our selves in gods presence . 2 attention . a cavea● . 3 heare with understanding . 4 heare with affection . 5 heare with application . 3 the duties after hearing . 1 we must remember it . 2 the second dutie , meditation . 3 the third duty after hearing , conference and repetition . 4 a fourth duty , obedience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . prov. 24. 33 , 34. notes for div a68954-e18680 1 2 3 4 5 6 1 2 3 4 5 6 2 1 quid autem est scriptura sacra , nisi quaedam epistola omnipotentis dei ad creaturam suam ? greg. epist . lib. 4. epist . 84. muscul . in ma● . p. 365. 2 3 4 joel 2. 11. 3 1 see whately , pag. 123. see my booke of walking with god , pag. 158. see chrysostome upō the place . about which , see chrys . tom . 5. serm . contra gulam , p. 828 , 829. 2 1 see austin . conf . lib. 6. pag. 16● . a quoniam hesterno die de latrone secimus . mentionem , &c. ambros . de sancto latrone , serm . 44. b qui hesterno d●e affuistis , &c. august . in ps . 33. conc. 2. c quousque hesterno die disputatum fit , credo meminisse charitatem vestram , ex ipso loco hodie sumamus exordium . idem in psal 34 conc. 2. d vnde hesterno die multum locuti sumus . idem expos . in johan . pag 12. e hestern● die perveneramus autem usque ad istum versum , &c. idem in psal . 48. conc. 2. f hesternus sirmo protractus , &c. idem in psal . 58. conc. 2. g posterior pars psalmi , de quo hesterna die locuti sumus , &c. idem in psal . 78. conc. 2. h hesterno die psal . brevior tractabatur , &c. idem in psal . 142. i primùm igitur persuadeamus , ut iuramentorum fuga in melius mutationem faciat : etsi enun hert & nudius tertius de hāc vobis locutus sum ma●eriâ , neque tamen bodie desistam , neque cras , neque perendie , eadem persuadere . chrysost . ad pop. antioch . hom. 5. k movent me quide●s ( fratres ) ad hunc sermonem vespertina spectacula , &c. bafil the great , serm. in ebriet . & luxum , quibu● die paschae populum affectum ●idit , pag. 331. l hesterno die &c. bodie de baptismo ac beneficio inde ad nos promanante , breviter disseremus . he●ternâ luce nos oratio praeterfluxit , tum qui● tempus urgebat , tum ne fastidium satietatemque sermonis prolixitas pareret . sermonis quippe satietas non minus auribus inimica est , quam cibus immodicus corpori . nazianzen . tom. 2. orat. 40. in sanctum baptisma , pag. 614. see him in math. 15. hom. 53. pag. 304. at * m si meministis hesterno sermone , &c. bernard . in psal . qui habitat . &c. serm. 12. pag. 546. n quidnam sibi vult , quod minor est hodiè vest●r conventus & infrequens theatrum eorum qui ad nos confluunt ? non enim ut humanae res , ita & spirituales ad definita tempora distinctae sunt . sermoni spirituali omne diei tempus idoneum fuerit . et quid dico diei tempus ? neque si nox ingruat , spirituali doctrinae praeiudicat . propterea & timotheo paulus scribens diccebat , insta tempestivè , intempestivè , &c. et iterum audi beatum lucam , dicentem : discessurus crastino paulus , &c. sermonem produxit ad mediam noctem . num tempus obfuit , dic quaeso ? num propt●reà doctrinae sermo impeditus ? o non miremini , fratres charissimi , si bodiè 〈◊〉 sermonem , deo au●iliante persocero . accidit bodiè terribitis casus , &c. tom. 10. part . 2. ad fratres in eremo , serm. 33. quemadmodum siquis lucis huius lychnaeo aquam inspergeret , aut oleum duntaxat eximeret , lucem extingueret : ita habet & donum spiritus . facta est igitur vespera , inquit , & factum est mane , dies unus . sed hi nostri de illâ vesp●râ sermones ab hâc vespera iam occu●ati , hic orationi nostra finem imponunt . hexam . h●m . 2. ad finem . see conc. 2. in psal . 88. * vnde episcopū necesse est in fingulos ut sic dicam dies sementem facere , ut ipsa saltē assuetudine doctrinae , sermonē auditorum animi retinere possint . de sacerd. l. 6. verbum dei quod quotidiè nobis aperitur & quodam modo frangitur , panis quotidianus est : & quomodo illum panem ventres , sic istum esuriunt mentes . august . hom. 42. ex. 50. see instructions of comforting afflicted consciences , pag. 154. see aust . conf. lib. 6. cap. 6. perlatum ad nos est reverendiss . siatrem nos●rum basihum , episcap . velut unum , de laicis , &c. greg. ep . l. 8. c. 11. & in evang. hom. 17. col. 381. & past . cur. p. 2. col. 1248. rogatus quoque , ( speaking of austin ) à non●●●llis in eorū temporalibus causis , episiolas ad diversos dabat ; sed hanc suam à melioribus rebus occupationē tanquam angariā deputabat , suavem s●m●cr habens d● ijs , quae dei sunt , vel allocutionem vel collocu●●●nem fraternae ac den●esticae familiaritatis . possid . de vit . aug. de baptismo reserente d. d. donne . see ad fratres in eremo , serm. 33. object . answ . object . answ . 2 * audite , obsecre , seculares omnes , comparate vobis biblia , animae pharmaca , &c. omnia humeris nostris injicitis . vos operlebat duntaxat à nobis institui , uxores vero à vobis & liberos . nunc vero satanicas cantiones ac saltationes praeferunt pueri vestri , quemadmodum coci , & obsonatores , & chorearum ductores ; psalmum autem nemo novit ullū . chrysost . in 3. ad coloss . hom. 9. col. 1054. * ipsi detrah●bant mihi , ego autem orabam . * vidisti quomodo , quacunque calamitate humanam naturam premente , conveniens ex scripturis antidotum accipere liceat , & omnis huius vitae repellatur cura , neque ab ullo quod accidit gravemur ? propterea obsecro , ut subinde huc veniatis , & divinae scriptura lectionem diligenter auscultetis ; non solum cum huc veniatis sed & domi divina biblia in manus sumite , & utilitatem in illis positam magno studio suscipite . insuper , quod ad augendas vires corporis sensibilis ille cibus facit , id anima lectio facit . spirituale enim alimentum est , & fortem reddit animam . chrysost . hom. 29. in gen. pag. 150. * see sathans depth in this point , helpe to devotion , p. 155. * see dike , of christs temptations , p. 219. job 27. 5 , 6. a quid is●a scriptura , nisi quaedam epistola omnipotentis dei ad creaturā 〈◊〉 ? & certè sicubi esset gloria vestra alibi constituta , & scripta iam imperatoris accipe●●t , non cessaret , non quiesce●et , somnū oculis non daret , nisi prius quid sibi imperator terrenus scripsisset agnoviss●t . imperator coeli , dominus hominū & angelorū , pro vita tuā tibi suas epistolas transmisit , & tamen , gloriose fili , easdem epistolas ardenter legere negligis . st●●de ergo quaeso , & quotidiè creatoris tui verba meditare . disce cor dei in verbis dei , ut ardenti●s ad aeterna susp●res , ut mens ▪ vestra ad coelestia regna maioribus desideriis accendatur . greg. tom . 2. ep. lib. 4. c. 84. col. 808 ▪ b hom. 4. in lev. c in eccles . c. 10. d in psal . 33. e discat memori●●r psalterium , & usque ad annos pub●rtatis libros so●omonis , evangelia , apostolos , & prophetas , sui cordis th●saurum faciat . hier●n . par . 3. tract . 15. ep● ad gaudent . f omnia clar● sunt & plana ex divinis scripturis . quae●unque necessaria sunt , manifesta sunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 2. ad thess . hom. 3. g domin●s per evangelia sua locutus est , non ut pauci inte●●igerent , sed ut omnes . plato scripsit in scripturā , sed non scripsit populis , sed paucis vix enim intelligunt tres homines . in psal . 86. h contra julian . lib. 7. medium circiter libri . i cui enim non sunt manifesta , q●aecunque in evangelio scripta sunt ▪ quis autem audiens , beatos esse mites , beatos misericordes , beatos mundi-cordes , caeteraque huiusmodi , desiderabit praeceptorem , ut aliquid eorum discat , quae dicuntur . tom. 2. de lazar● , con● . 3. pag. 876. see abundantly for this purpose , in polan . symphoniâ , pag. 38. &c. k quid ais homo ? non est tui negotij scripturas evolvere , quoniam innum●ris curis distraheris ? imò tuum magis est quàm illorum , &c. de lazaro , tom. 2. conc. 3. p. 874. * neque unquam fi●ri potest : non potest , inquam , fieri , ut quisquam salutem assequatur , ni perpetuò vers●tur in lectione spirituali . l nec solùm vobis sufficiat , quòd in ecclesiâ divinas lectiones auditis ; sed etiam in domibus vestris aut ipsi legite , aut alios legentes r●quirite , & libenter audite . m ( 1 ) recolite , fratres , sententiam domini nostri , quâ dicit ; si totum mundum lucr●tur homo , &c. n ( 2 ) quid autem permanet in homine , nisi quod quisque aut legendo , aut orando , aut bona opera faciendo , pro animae salute , in thesauro conscientiae suae recondiderit . de tem. serm. 55. see gregor . moral . dialog . lib. 4. cap. 14. o etque creb●ò vobis praedicimus multis ante diebus argumentum de quo sumus loquuturi , ut bis in medio di●bus , sumpto libro , perpensaque rei summâ totā , posteaquam intellexeritis , quid dictum sit , quid restet dicendum , mentem vestram instructiorem reddatis ad audienda quae post disserentur . idque semper hortor , & hortari non desinam , ut non hic tantùm attendatis ijs quae dicuntur , verum etiam cum domi fueritis , assiduè divinarum scripturarum lectioni vacetis . quod quidem & ijs , qui privatim mecum congressi sunt , non destiti inculcare . tom. 2. de lazaro , conc. 2. pag. 874. see to this purpose in the answer to the third objection , a little before . p see pol. symphon . pag. 60. where he proves this assertion . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in praefat . in epist . ad romanos . r of which , see rogers seven treatises , pag. 289. the epistle dedicatorie to the practice of christianitie . 3 4 see practice of christianitie , p. 289 , &c. 5 a veruntamen , charissimi , in tantâ morum diversitate & tam detestabili corruptelâ , regite demos vestras , regite silios vestros , regite fam●lias vestras . quomodo ad nos pertinet in ecclesiâ loqui vobis : sic ad vos pertinet in domibus vestris agere , ut bonam rationem reddatis de his qui vobis sunt subditi . in psal . 50. pag. 596. b quaeso , mi frater , quaeso , omnibus tibi subiectis , & bonae voluntatis , in domo tuâ à maiore usque ad minimum , amorem & dulcedinem regni coelestis , amaritudinem & timorem gehennae annuncies , & de eorum salute solicitus & pervigil existas , quia pro omnibus tibi subiectis qui in domo tuâ sunt , rationem domino reddes . annuncia , praecipe , impera , suade ijs ut caveant se à superbiâ , à detractione , ab ebrietate , à fornicatione , à luxuriâ , ab ira , à periurio , à cupiditate , quae est radix omnium malorum . lib. de salutar . documentis , pag. 541. c infans tibi est ? ne ansam & occasionem arripiat improbitas : ab infantia sanctirate imbuatur , ab ipsis unguiculis spiritui consecretur . orat. 40. in s. bapt. reason 1. from the end of their being . reason 2. necessitie . reason 3. example of eli. reason 4. equitie . reason 5. profit . reason 6. comfort . reason 7. honour . reason 8. hurt . reas . 9. * sed plerique homi●um haec non reminiscuntur , qui filios suos ab infantiá exterminant ; qui filios suos & frias suas ab incurabulis non erudiunt , non corripiunt à iuventute ; non prohibent mala , non odiunt pess●●a , non coercent illicita , non admonent timorem dei , non comminantur iudicium gehennae , non vitae aeternae introitum decent ; non enim edacunt eos in disciplina , atque eruditione domini , quia non egerunt curam pro animabus eorum , neque soliciti sunt pro salute , vel perditione filiorum . huiusmodi cum non ●rudiunt neque corripiunt filios suos , & ipsorum animam igni inextinguibili in introitum tradunt , & semet ipsos in furorem iudicij demergunt ; omnia enim quae deliquerint filij , de parentibus requiruntur , qui non erudierint , neque corripuerint filios suos . huius evidens exemplum in heli ostenditur , & in filijs eius , atque in alijs alibi . origen . in lib. job . 1. 6 7 8 3 4 see musculus and others upon the place . 5 1 2 3 see my discourse of true happinesse , pag. 58. see bu●ton of melancholy , pag. 214. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5 6 7 8 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . adh●●ere animum , advertere animum . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mente agitare , in animo versare . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nequando per fluamus , ut terentianus ille parmeno , se plenum esse rimarū dicit , qui huc & illuc perfluat . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notanda est vis huius vocabuli , quo significatur , non sine magno certamine posse istud bonum se●●●n asservari , luctante carne , ac diabol● adversus spiritū dei , novum hospitem , & capitalem ipsorum inimicū . 9 see perkins , vol. 1. p. 455. 10 joh. 19. 30. see marrow of the oracles of god , p. 228 , &c. see ibid. p. 376 , &c. see randalls cygn . cant. p. 28. my walking with god , p. 10. 11 see chrysost . tom. 2. p. 682. see rollocke in johan . p. 377. see chrysost . tom. 2. hom. 41. incer to authore . see chrysost . in johan . hom. 31. pag. 103. let us ruminate ( of the scripture , viz. ) and as it were chew the cud , that wee may have the sweet juice , spirituall effect , marrow , honey , kernell , taste , comfort and consolation of them , 11. homily for reading scriptures . wee must , iterum de memoriā quasi de utero , revocare & ruminare , & retractare . chrysost . or rather the uncertaine author , in matth. hom. 41.