a panegyrick to his majesty on his happy return by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40679 of text r6482 in the english short title catalog (wing f2452). 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. 18 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40679 wing f2452 estc r6482 12581450 ocm 12581450 63780 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. a40679) transcribed from: (early english books online ; image set 63780) images scanned from microfilm: (early english books, 1641-1700 ; 960:31) a panegyrick to his majesty on his happy return by tho. fuller ... fuller, thomas, 1608-1661. [2], 11 p. printed for john playford at his shop ..., london : 1660. reproduction of original in cambridge university library. eng charles -ii, -king of england, 1630-1685. a40679 r6482 (wing f2452). civilwar no a panegyrick to his majesty, on his happy return. by tho. fuller b.d. fuller, thomas 1660 2413 1 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 john latta sampled and proofread 2002-10 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a panegyrick to his majesty , on his happy return . by tho. fvller b. d. london , printed for iohn playford at his shop in the temple , 1660. a panegyrick on his majesties happy retvrn . 1. at wor'ster great gods goodness to our nation , it was a conquest , your bare preservation . when 'midst your fiercest foes on every side for your escape god did a lane provide ; they saw you gone , but whither could not tell , star-staring , though they ask'd both heaven and hell . 2. of forreign states you since have studied store , and read whole libraries of princes o're . to you all forts , towns , towers and ships are known , ( but none like those which now become your own ) and though your eyes were with all objects fill'd , onely the good into your heart distill'd . 3. garbling mens manners you did well divide , to take the spaniards wisdom , not their pride . with french activity you stor'd your mind , leaving to them their ficklenesse behind ; and soon did learn , your temperance was such , a sober industry even from the dutch . 4. but tell us , gracious sovereign , from whence took you the pattern of your patience ? learn't in afflictions school , under the rod , which was both us'd and sanctifi'd by god ; from him alone that lesson did proceed , best tutor with best pupil best agreed . 5. we , your dull subjects , must confess our crime , who learnt so little in as long a time , and the same school , thus dunces poring looks mend not themselves , but onely marre their books . how vast the difference 'twixt wise and fool ? the master makes the schollar , not the school . 6. with rich conditions rome did you invite , hoping to purchase you their proselyte , ( an empty soul 's soon tempted with full coffers ) whilst you with sacred scorn refus'd their proffers . and for the faith did earnestly * contend abroad , which now you do at home defend . 7. amidst all storms , calm to your self the while , saddest afflictions you did teach to smile . some faces best become a mourning dress , and such your patience , which did grace distress , whose soul despising want of worldly pelf , at lowest ebbe went not beneath it self . 8. gods iustice now no longer could dispence with the abusing of his providence , to hear successe his approbation styl'd , and see the bastard brought against the child . [ scripture ] by such , who in their own excuse their actings 'gainst gods writings did produce . 9. the independent doth the papist shun , contrary wayes their violence doth run , and yet in such a round at last they met , that both their saints for * mediators set ; we were not ripe for mercy , god he knows , but ready for his iustice were our foes . 10. the pillar , which gods people did attend , to them in night a constant light did lend , though dark unto th' egyptians behind ; such was brave monck in his reserved mind , a riddle to his foes he did appear , but to himself and you , sense plain and clear . 11. by means unlikely god atchieves his end , and crooked wayes straight to his honour tend ; the great and ancient gates of london town , ( no gates , no city ) now are voted down , and down were cast , o happy day ! for all do date our hopeful rising from their fall . 12. the matter of your restitution 's good , the manner better , without drop of bloud , by a dry conquest , without forreign hand , self-hurt , and now self-healed , is our land . this silent turn did make no noise , o strange ! few saw the changing , all behold the change . 13. so solomon most wisely did contrive , his temple should be stil-born though alive . that stately structure started from the ground unto the roof , not guilty of the sound of iron tool , all noise therein debarr'd ; this virgin-temple thus was seen , not heard . 14. when two protectors were of late proclaim'd , courting mens tongues , both miss't at what they aim'd , true english hearts did with just anger burn , and would no eccho of god save return : though smiling silence doth consent imply , a tongue-tied sorrow flatly doth deny . 15. but at your majesties first proclamation , how loud a stentor did invoice our nation ? a mouth without a tongue was sooner found in all that crowd , than tongue without a sound ; nor was 't a wonder men did silence break , when conduits did both french and spanish speak . 16. the bells aloud did ring , for joy they felt hereafter sacriledge shall not them melt . the bonfires round about the streets did blaze , and these new lights fanatiques did amaze : the brandisht swords this boon begg'd before death , once to be shew'd , then buried in the sheath . 17. the spaniard looking with a serious eye , was forc'd to trespass on his gravity , close to conceal his wondring he desir'd , but all in vain , who openly admir'd . the french , who thought the english mad in mind , now fear too soon they may them sober find . 18. the germans seeing this your sudden power , freely confess another emperour . the joyful dane to heav'ns cast up his eyes , presuming suffering kings will sympathize . the hollanders ( first in a sad suspence ) hop'd , that your mercy was their innocence . 19. as aged iacob with good news intranc'd , that ioseph was both living and advanc'd , the great surprise so deeply did prevail on the good patriarch , that his heart did fail , too little for to lodge so large a joy , for sudden happiness may much annoy . 20. but when he saw ( with serious intent to fetch him home ) the waggons his son sent , that cordial soon his fainting heart did cure , 't was past suspicion , all things then were sure : the father his old spirits did renew , and found his fears were false , his joyes were true . 21. such our condition : at the first express we could not credit our own happiness ; told of the coming of your majesty , our fainting hearts did give their tongues the lye . a boon too big for us ( so ill we live ) for to receive , though not for god to give . 22. but when we saw the royal fleet at dover , voted to wait and waft your highness over , and valiant mountague ( all vertues friend ) appointed on your person to attend , ioy from that moment did expell our grief , converted into slow , but sure belief . 23. th' impatient land did for your presence long , england in swarms did into holland throng , to bring your highness home , by th' parliament lords , commons , citizens , divines were sent : such honour subjects never had before , and hope that never any shall have more . 24. with all degrees your carriage accords , most lord-like your reception of the lords , your answer with the commons so comply'd they were to admiration satisfi'd ; civil the citizens you entertain'd , as if in london born , y'ad there remain'd . 25. but , oh! your short , but thick expressive lines , which did both please and profit the divines , those pastors , when returned to their charge , for their next sermon had your words at large , with some notes from your practice ; who can teach our miters by your living what to preach . 26. the states of holland ( or low-countries now ) unto your sacred majesty did bow , what air , what earth , what water could afford best in the kind , was crowded on their board : and yet , when all was done , the royal guest , and not the chear , he , he did make the feast . 27. th' officious wind to serve you did not fail , but scour'd from west to east to fill your sail , and fearing that his breath might be too rough , prov'd over-civil , and was scarce enough ; almost you were becalm'd amidst the main , prognostick of your perfect peaceful reign . 28. your narrow seas , for forreigners do wrong to claim them , ( surely doth the ditch belong not to the common continent , but isle inclosed ) did on you their owner smile , not the least loss , onely the naseby mar'ls to see her self now drowned in the charles . 29. you land at dover , shoals of people come , and kent alone now seems all christendom . the cornish rebels ( eight score summers since ) at black-heath fought against their lawful prince henry the seventh , which place with treason stain'd its credit , now by loyalty regain'd . 30. great london the last station you did make , you took not it , but london you did take : where some , who sav'd themselves amongst the croud , did lose their hearing , shoutings were so loud . now at white-hall the guard , which you attends , keeps out your foes , god keep you from your friends . 31. thus far fair weather on your work attended , let showres begin now where the sun-shine ended . next day we smil'd at th' weeping of the skies , with all concerns how providence complies ! the city serv'd , next followeth the village , and , trading quickned , god provides for tillage . 32. one face , one forme in all the land appears , all ( former foot ) now hors'd to cavaliers . as for your enemies , their cursed crew are now more hard to find out , than subdue . 't is very death to them , they cannot dye , who do know whence , not whither , for to flie . 33. france flouts , spain scorns , and italy denies them any access , the dane with dutch defies them ; unto new-england they were known of old , and now no footing for them on that mold . rich amsterdam ( the staple of all sects ) these bankrupt rebels with contempt rejects . 34. thus cruell cain , who pious blood first spilt , was pursevanted after by his guilt , with murderer imbranded on his face , kept his condition , though he chang'd his place : wandring from land to land , from shore to shelf , his guilty soul nere wandred from it self . 35. let them themselves in unknown lands disperse , or if they please with canibals converse , like unto like , that all the world may see king-killers and men eaters do agree : in no land they 'l increase , 't is natures love unto mankind , all monsters barren prove . 36. long live our gracious charles , second to none in honour , who ere sate upon the throne : be you above your ancestors renown'd , whose goodness wisely doth your greatness bound ; and knowing that you may be what you would , are pleased to be onely what you should . 37. europ's great arbitrator , in your choice is plac'd of christendom the casting voice ; hold you the scales in your judicious hand , and when the equal beam shall doubtful stand , as you are pleased to dispose one grain , so falls or riseth either france or spain . 38. as sheba's queen defective fame accus'd , whose nigardly relations had abus'd th' abundant worth of solomon , and told not half of what she after did behold : the same your case , fame hath not done you right , our ears are far out-acted by our sight . 39. your self' 's the ship return'd from forreign trading , england's your port , experience the lading , god is the pilot ; and now richly fraught , unto the port the ship is safely brought : what 's dear to you is to your subjects cheap , you sow●d with pain , what we with pleasure reap . 40. the most renowned edward the confessor , was both your parallel and predecessor , exil'd he many years did live in france , ( from low foundations highest roofs advance ) the yoak in youth with patience he bore , but in his age the crown with honour wore . 41. the common law to him the english owe , on whom a better gift you will bestow : that which he made by you shall be made good , that prince and peoples rights both understood , both may be bankt in their respective station ; which done , no fear of future inundation . 42. oppression , the kings evil , long indur'd , by others caus'd , by you alone thus cur'd : god onely have the glory , you the praise , and we the profit of our peaceful dayes , all forreigners the pattern , for their state to envy rather than to imitate . finis . notes, typically marginal, from the original text notes for div a40679e-120 * jude 3. contend for the faith which was once delivered unto the saints . * witness a sermon . an alarum to the counties of england and wales with the oath of abjuration for ever to be abjur'd, or the sad malady and sole remedy of england / by a lover of his native countrey. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40647 of text r224486 in the english short title catalog (wing f2402). 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. 16 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40647 wing f2402 estc r224486 26968188 ocm 26968188 109890 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. a40647) transcribed from: (early english books online ; image set 109890) images scanned from microfilm: (early english books, 1641-1700 ; 1717:17) an alarum to the counties of england and wales with the oath of abjuration for ever to be abjur'd, or the sad malady and sole remedy of england / by a lover of his native countrey. fuller, thomas, 1608-1661. 14 p. s.n.], [london : printed in the year 1660. attributed to thomas fuller by wing and nuc pre-1956 imprints. place of publication suggested by wing. reproduction of original in bodleian library. eng finance, public -great britain -to 1688. great britain -politics and government -1660-1688. great britain -history -charles ii, 1660-1685. a40647 r224486 (wing f2402). civilwar no an alarum to the counties of england and wales, with the oath, of abjuration, for ever to be abjur'd. or, the sad malady, and sole remedy of fuller, thomas 1660 2774 2 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 judith siefring sampled and proofread 2002-10 judith siefring text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion an alarum to the counties of england and wales , with the oath , of abjuration , for ever to be abjur'd . or , the sad malady , and sole remedy of england . by a lover of his native countrey . printed in the year , 16●● . an alarum to the counties of england and wales . with the oath of abjuration for ever abjur'd . our nation , which long since hath lost the lustre and well-being , now at last strugleth for the life and being thereof . our many [ temporal ] miseries are reducible to two principal heads . daily 1. decrease of trading . 2. increase of taxes : so that every hour the burden groweth weightier , and the back of our nation weaker to support it . 2. 't is sad to see , in cloathing countreys , what swarms there are of poor people , the true objects of charity ; if any were as able to give , as they worthy to receive reliefe : for they would worke , and can worke , yet cannot worke , because there are none to imploy them . 3. as for the sea ( which is the land of port-towns , ) it returneth small benefit ; for since dunkirk was ours , ( more to the credit than profit of our nation ) the fire of sea-robheries is removed out of the chimney , and scattered about the house , not lesse destructive , but more diffusive : so that our merchants could better guard themselves against that single staple of pirates , than many lesser ones sprung since every where , the cause why rich men will not ( as poor cannot ) adventure . 4. our second misery is , increase , yea , superfetation of taxes , so long as so numerous an army is maintained : for though some of their soldiers will preach gratis , ( conscientious to tahe nothing for that which they know is worth nothing ) yet none will fight at so cheap a rate . 5. some will say , that what the soldier receiveth with one hand he returneth with another , expending his pay in victuals , cloathes , &c. whereby coin , by circulation , is continued in our countrey . this i deny ; for some grandees , greatned by the times , have made their moneyes over in banks beyond the seas , which are put into mortmain , or a dead hand , whereby no profit accreweth to our common-wealth . others having gotten the estates of lords , live after the rate of yeomen , whose discretion therein is to be commended , for proportioning their expences ( for fear of after-claps ) rather according to their original , than present condition . 6. the increase of taxes must inevitably cause the ruine of our nation : for though still there be wealthy men left ( as they shew it in their cowardise , and fear to engage for the general good ) yet they grow thinner every day , whilst such as are left no root of their own , rather than they will wither , will turn suckers on the stock of others . so that the greatest happinesse rich men can promise to themselves , is only to be last devoured , though the comfort of the latenesse will not countervail the sadness for the certainty of their destruction . indeed it is miraculous , that our nation hath subsisted so long , and few there are that would believe that the whole candle of our english wealth could last so long , as we have beheld it burning in the socket , but now giving the last blaze , if god be not mercifull , and men discreet to prevent it . 7. passe we from the sad malady , to the sole remedy thereof , i say sole , not exclusively of divine miraculous power , but according to humane apprehension , and this is a free and full parliament . indeed free-parliament is a tautologie , like a reasonable man , who , if not reasonable is no man ; as the other , if not free , no parliament . but the late frequent forces put on partiaments hath made the needlesse epethite become necessary , to expresse what kinde of parliaments we desire . not such in which every word must be spoken under correction of the sword , but wherein every member , without feare of violence ( to interrupt or dissolve them ) may follow the dictates of their owne judgement and conscience . 8. nor ought a parliament only be free from force , but also from any abjurations , or previous engagements . let them take heed of renouncing any thing , save what is simply sinfull in it selfe , as the forsaking of the world , flesh , and divel , as was solemnly promised for them in their baptism . but it is bad to be busie with other ab-renunciations , especially of the royall family . 9. look backward and we may say with david , the vows of the lord are upon us ; i mean on so many of us as are of fifty years of age . the oath of supremacy ( not to mention the covenant ) is the eldest brother , to whom the inheritance of our consciences doth belong . 10. look forwards , it limiteth gods providence , which is an hainous offence ; we know not what a day , month , year , &c. may bring forth . this age hath the least reason of any to meddle with the edge-tools of such oathes which in a short ( but thick ) time hath seen so many strange things , that now nothing is strange unto us . have we not seen o. cromwell from a private gentleman gradatim ascend to be protector of three nations , and ( by his courage and wisdome without any right ) a more absolute power was possessed by , and larger tribute paid unto him than to any king of england . his son and successor ( counted bad by many for his goodnesse and mild spirit ) for eight months was congratulated by the most considerable persons of our nation . now if some twenty years since an oath had been tendred unto us to abjure the family of cromwels from ever having the supream magistracy in our nation ; such an oath would have seemed safe , but yet it was not lawfull to take it , because none knew what was in the womb of teeming time , though utterly improbable to our beliefe . 11. besides , the imposers of this oath may miss the mark they propound to themselves , viz. assurance of their own , and discovery of the opposite party ; for many now pass not for the taking or breaking of any oath , and assurance of such is hard in keeping , and indeed not worth the having . other will behold the oath as temporary , and expiring with the power of the imposers . as for the conscientious indeed , eefusing it out of pure principles of piety , it is a barbarous act for persons in power , to turn executioners to strangle tender consciences , whose cordial fear of an oath should be encouraged . 12. as the parliament must be free , no vassal , but enfranchised from the sword , so must it be full , no cripple , but entire and compleat in all the members thereof . our land hath lately groaned under the most grievous monopoly as ever was or can be , when a handfull of men have grasped to themselvs the representing of a whole ( not to say 3 ) nation , most of them being but burgesses , who , though equal in votes , are not equal in their representation with the knights of the shires . if they presume that the rest excluded by them ( far more considerable for birth , estates , number , love of the people , and what not ? ) are virtually included in them , it is an intollerable presumption . that what pertaineth to all should be handled by all , is a truth so clear and strong , that they must offer a rape to their owne reason that deny it . such also is this maxim , vnrepresented , unconcluded : so that if so few have in them the notion of a parliament , it is a bare notion indeed , especially seeing this handfull of men were ( say the cavaleers ) dissolved by the death of the king ; dissolved ( said cromwell ) by his sword ; dissolved ( say some great ones ) by an act of their owne ( entred into the iournall book of the parliament ) dissolved must their own consciences say , by their voluntary accepting of elections in later parliaments . 13. now the members of a free and full parliament ( the onely hope of humane help ) ought thus to be qualified : 1. let them be godly and well-affected indeed , and not in the canting language of the times . 2. men of estates , who will be tender in taxing others , as striking them thorough themselves , whilst such who bear nothing care not how much they burthen others , as if paying were as easie as voting , and money as free as words . 3. men of spirits , no dull souls , all the sparks of whose activity are quenched in their own flegm . 4. no gainers by the continuance of the army . demetrius the silver-smith was no foole ( what ever else he was ) so sticking for the shrine of diana , by which craft he got his gain . 5. men of moderation , a quality not opposed to diligence , but to violence ; not unactiving men , but regulating their activity . 14. this their moderation must appear in considering all interests , seeing there be no two interests in the nation so contemptible , which if united , and twisting their discontents together , cannot draw trouble on all the rest . especially the sectarian , ( though presented i believe by their party , through a multiplying glasse ) are considerable on a politick score of their numbers and pious account of their conscience ; for , though many of them carry the later in their purses , , who when they finde the moisture of profit to fail them , will fall off like leaves in autumn ; yet can i not be so uncharitable , but to believe that many of them ( having the heat of their affections above the light of their judgements ) follow erroneous consciences ; besides , having gone loose so long , they must needs swell , if hardly girded 〈◊〉 a sudden ▪ 15. this moderation also must be used by all other persons , to work themselves to be ( if not pleased ) contented with the decisions of a free parliament . all must sit down losers save such alone , who can plead , that they have been no sinners in our nation . the grand designe must be to have none , or , ( if that be impossible ) as few as may be , utterly ruined . i confesse , two hungry meals makes a third a glutton , and such who have long fasted from their detained estates , will be not onely greedy , but ravenous to recover them . yea , such will shrewdly plead , that they now expect moderation from them , who never used moderation to them . however , in such a general danger , men must depose their animosities , labouring , first , to reconcile their spirits , then , their perswasions , the later being at lesse distance than the former . and men must divide , where they cannot get the whole , seeing few will pity his starving who will eat no bread at all , because he can recover but halfe of his own loafe . 16. it will be objected that such a full p. is still but an empty parliament , having no house of lords therein : but know , if both hands of a man be bound , no hope of liberty from himself ; but if one be untied , it may do the brotherly office to unloose the other : let us be content to row in a sculler till we can get a pair of oars . and such surely is the ingenuity and publick spiritnesse of the peers , that laying aside personal interest ( which upon debate may appear more ) , they wil suspend their rights , immunities , and priviledges , and submit all to the determination of a free-parliament to acquiesce therein . 17. god give our nation seasonably to understand their own strength , that the wars begun may be ended amongst our selves before forreigners become the arbitrators of our differences , who will demand great wages for little work , yea and turn their own paymasters thereof . and may that great general ( whose intentions long have stood in the dark to our nation , whilst our nations desires were all the while in light to him , understand that vox populi is vox dei , and interpret , that god calleth unto him by the declarations of all counties , to be chiefly instrumental in asserting our liberties , and we shall have cause for ever to blesse the day of his nativity ; yea , to erect a statue better than gold , of gratitude in our hearts unto him . 18. indeed had providence fixed our nativities under the duke of muscovy , whose list is his subjects law , we would ( because we must ) work our selves patiently to the obedience of his power . but seeing god hath given us , with s. paul , to be free-born , acts 22.28 . ( though also , with the centurion , we have given great summs , not to obtain , but contrive this freedome ) let us not tamely loose our birth-right , and vigorously endeavour their preservation . 19. the story is wel known of the old woman who having but a small parcel of wood , would leasurably roast her goose stick by stick , till her wood was all burnt , and her goose still raw . if the severall counties singly engage one after another , all will be overthrown , and nothing effected as to our releife . let the two and fifty shires of england and wales ( with the city of london , which eminently is two and fifty more ) be all as one , and unanimously advance the worke , and not do as they dealt with poore cheshire , using it as ioab did vriah , putting him forward on action , then falsely retreating from him , and leaving him a prey to his enemies . but i hope our old shipwracks will be new sea-marks , to us , documented by former nocuments , to steer a surer course for the general good . 20. there is no english man so inconsiderable , but he may , at the least in a single capacity , be contributive to the happinesse of his native countrey , the wise with their brains , the rich with their purses , the learned with their pens , the strong with their persons ; all with their prayers . and if now they suffer this opportunity which god puts into their hands , to slip thorough their fingers , they may hereafter have more yeares to bemoane their folly , than minutes to amend their misery ; it being better now to say , we will not , than three yeares hence to say , we cannot pay our taxes . finis . a sermon of contentment by t.f. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40685 of text r28032 in the english short title catalog (wing f2460). 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. 25 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40685 wing f2460 estc r28032 10333980 ocm 10333980 44884 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. a40685) transcribed from: (early english books online ; image set 44884) images scanned from microfilm: (early english books, 1641-1700 ; 1384:54) a sermon of contentment by t.f. fuller, thomas, 1608-1661. [49] p. printed by j.d. for john willams, london : 1648. reproduction of original in the harvard university library. eng contentment. conduct of life. sermons, english -17th century. a40685 r28032 (wing f2460). civilwar no a sermon of contentment by t.f. fuller, thomas 1648 4450 1 5 0 0 0 0 13 c the rate of 13 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 chris scherer sampled and proofread 2002-10 chris scherer text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a sermon of contentment . by t. f. a minister of gods word . phillip . 4. 11. i have learned in whatsoever state i am therewith to be content . london . printed by j.d. for john williams at the crown in st. pauls church-yard . 1648. to the honorable and truly noble sr. john d'anvers knight . sir , this smal sermon may well bee termed zoar , for is it not a little one ? yet it bears good proportion to the short text ; on which it discourseth ; little auditory for which it was composed , and your private chappel wherin it was delivered . as it is smal , so it desired to be secret , and intended no appearance in publike . good was the counsel which iaash gave amaziah . 2 cro. 25. 19. abide now at home , especially in our dangerous dayes , when all going , is censurable for gadding abroad without a necessary vocation . but seeing such was your importunitie , to have it printed , that all my excuses to the contrary , which i could alledge with truth , and the delays , which i could make with manners , might not prevaile : i have chosen rather to be accounted undiscreet then uncivil , and have yeelded to your desire . surely sir , heaven can never return a denial to your requests whom i presume , ( by proportion of your earnest desiring so smal a matter ) to be zealous in your desires of hier concernment , that nothing but a grant can give you satisfaction . but the mainest motive , next your importunity , which put me on this publike adventure , was the consideration of my engagements to your noble bounty , above my possibility of deserving it . the apostle with it is part of the duty of a good servant , tit. 2. v. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not answering againe . i must confesse my selfe your servant , and therefore it ill beseemed me to dislike or mutter against any thing you was pleased i should doe . thus desiring the continuance and increase of all spiritual and temporal happines on your honour . i commend you to the almighty . t. f. 1 tim. 6.6 . but godlinesse with contentment is great gain . in the foregoing verse , st. paul sets down the worldlings prayer , creed , and commandements ; which is their daily desire , beliefe and practise , and all contained in three words ; gain is godlines . now in my text st. paul counter-mines their opinion , or raiseth our antiposition to batter down their false conceit , most elegantly crossing and inverting their words ; but godlines with contentment is great gain . take notice of the unaffected elegancy of the apostle , how clearly and naturally with a little adtion , he turns the worldlings paradox into a christian truth . though sermons may not laugh with light expressions : yet it is not unlawfull for them to smile with delightfull language : alwayes provided , that the sweetnesse of the sawce spoile not the savourinesse of the meat the preacher sought to finde out acceptable or pleasant words , that so his sound matter might be more welcome to his auditors . well , here wee have two contrary opinions set on foot together , 〈◊〉 is godlinesse , faith the worldling , whose gold is his god , looking and telling thereof , his saying of his prayers . godlinesse is great gain , saith god himselfe , by the mouth of the apostle . now as peter in another case , whether it be right to hearken unto man more then unto god , judge yee . the text presents us with a bride . 2 a bride-maide . 3 her great portion . 4 the present payment thereof . 1 the bride godlinesse . we need not enquire further into her pedegree and extraction , she carries her father in her name ; and relates to god the author thereof . 2. the bride-maid . the virgin her companion that follows her , or her inseparable attendant , contentment . godlinesse with contentment . 3 her great portion , wherein observe the rich ware , gain ; the large measure , great gain . 4 the present payment . not in expectances or reversions ; but down on the naile , presently deposited , is . godlines with contentment is great gain . wee begin with the bride , and in the first place let us put it to the question . what godlines is ? to which quere , severall answers will be made according to mens severall affections . aske some fryer observant , what godlines is , and he will tel you , the wearing of a shirt of hair , girdle of hemp , fasting so often in the week , praying so often in the day with such like canonical devotions . ask the tenacious maintainer of some new upstart opinion , what godlines is ? and he will answer , it is the zealous defending with limb and life of such , and such strangetenets , which our fathers perchance never hard of before ; yea which is worse , such a person wil presume soto confine godlines to his opinion , as to ungodly all others who in the least particular dissent from him . oh , if god should have no more mercy on us , then wee have charity one to another , what would become of us ? indeed christ tearmeth his own a little flock , fear not little flock . but if some mens rash and cruel censures should be true , the number of the godly would be so little , it would not be a flock . 5 it is a true but sad consideration how in all ages , men with more vehemency of spirit have stickled about small and unimportant points then about such matters as most concern their salvation . so that i may say ( these sorrowfull times having tuned all our tongues to military phrases ) some men have lavished more powder and shot in the defence of some sleight out-works which might well have been quitted without any losse to religion , then in maintaing the main platform of piety , and making good that castle of gods service and their own salvation . pride wil be found upon serious enquiry the principall cause hereof . for when men have studied many weeks , moneths or years about some additionall point in divinity , they contend to have the same essentiall to salvation , because it is essentiall to their reputation , least otherwise their discretion be called into question , for taking so much pains in vain , and spending so much precious time about a needlesse matter . hereupon they labour to inhance the value of their own studies , and will have all those mynes gold , which they have discovered ; yea , all their superstructures must be accounted fundamentall : all their far fetcht deductions and consequential results must bereputed tobe immediate and essentiall to godlines ; yea , the very life of godlines must be placed in the zealous asserting the same . 6 but it will be the safest way for us to take adescription of godlinesse from a pen infallible , impartiall , and unconcerned in our modern distractions . even from saint iames himself . pure religion ( or godlinesse ) and undefiled before god and the father is this , to visite the fatherlesse and widdows in their affliction , and to keep himself unspoted from the world . this setteth forth the practicall part of religion , and , as i may term it , the heat of godlinesse . to which if the speculative part , the light of godlinesse bee added , to know the only true god , and iesus christ whom he hath sent , then godlines is made compleat . and godlinesse thus defined admits of a latitude , so that it may consist with some errours in judgement , and infirmities in practise ; provided that the godly person persists in faith , hope and charity , which hold out the summe of religion as to the necessary part thereof . as for all particular forms of church government , ceremonies and outward manner of divine worship , most of them admitting of alteration upon emergencies , and variation according to circumstances of time , place , and persons , ( though these be more or lesse ornamentall to godlinesse , as they neerer or further off relate to divine institution ) yet it is erronious to fixe or place the life or essence of godlinesse therein . wee conclude this point with the words of saint peter of a truth i perceive that god is no respecter of persons ; but in every nation , he that feareth him and worketh righteousnes is accepted with him : yea , in one and the same nation , he that feareth him and worketh righteousnesse of what sect , side , party , profession , opinion , church , congregation soever he be is accepted with him , as having true godlines in his heart which with contentment is great gain . 7 come we now to the brid-maid attending her , contentment . contentment is a willing submission of ours to gods will in all conditions . i say willing ; for , if it be patience perforce , what reward have you ? what doe you more then others ? doe not even the publicans and sinners the same ? yea , what doe you more then mules and horses which being kept with bit and bridle quietly carry their ryders which they cannot cast off ; in all conditions , patient in adversity , humble in prosperity , thankfull in both ; looking neither above our estates with the ambitious man to have it higher ; nor beyond it , with the covetous man to spread it broader ; nor besides it with the envivous man , repyning at the estate of others : but directly on the portion god hath given us , and fully satisfied with the same . even justifying gods proceedings unto us , though wee receive from him what flesh & blood would count hard measure , namely , if his divine wisdome should so appoint it , that with just men we perish with our righteousnesse , whilest wicked men prolong their lives in their wickednes . 8 here we must take notice of the conjunction copulative , with . godlines with contentment . which furnisheth us with two profitable observations , 1. wheresoever there is true godlinesse there is contentment . 2. wheresoever there is true contentment there is godlines . like saul and ionathan , lovely and pleasant in their lives and in their deaths they are not divided . these twin graces alwayes go together ; true it is , that gods children may often have their fits and qualms of discontentment , as eliah and ionah had : but this proceeds from the imperfections of grace in them ; they are not discontented as they are godly , but as they have a principle of ungodlinesse in them the remnant of carnall corruption . 9 on the other side , no wicked man whatsoever he pretendeth , can have true contentment . remarkable it is that in the same chapter wee finde two brethren laying claim to the grace of contentation , but on different ; yea , contrary titles . esau said , gen. 33. 9 i have enough my brother , keep that thouhast unto thy self . jacob said , gen. 33. 11. god hath dealt graciously with mee because i have enough . now esau's enough was indeed not enough , being onely a proud and vain-glorious brag , scorning and disdaining at the first ( till importunity altered him ) to receive a guift from his younger brother , as if it were a disgrace and disparagement to his greatnes to admit of any addition or accession of his estate from his inferiour . iacobs enough was a true and reall acknowledgement of gods goodnesse to him , resting satisfied with that portion divine providence had alotted him , such contentment alwaies gos with godlines , and is great gain . 10 come we now to the dowery ; and before we descend to the particulars thereof , take notice in generall of gods bountifull dealing with his servants . god might command us to work and give us no wages , and most justly enjoyne us to labour all day in his vineyard , and give us no penny at night ; very good reason . why should we expect to receive profit by him , who return no profit to him . when yee have done all those things which are commanded you : say , wee are unprofitable servants , wee have done that which was our duty to doe ; saul did not give but take a dowry with his daughter , and it is observable that 100 of fore-skins onely were required of david , but he gave 200 for her . such was the super-errogation of his valour ; love and loyalty especially when joyned together , never give scant measure : god in like manner might expect that wee should give him a portion for the attaining of godlines ; all wee can doe all wee can suffer is too little to purchase so precious a grace . yet see the goodnes of god , who knowing he is to deale with such dull workmen , who will take pains no longer then they are paid , whets us on with reward in his service . 11 here i deny not but it is lawfull to look on those blessings and benefits which god reacheth out to us for his service ; moses himself had respect unto the recompence of reward . but two things we must take heed of ; first that wee receive this reward in notion and nature of a meere gratuity , not exactly merited by the condignity of our performances , and onely due unto us by the vertue of gods free promise and not our deserts . secondly , that as we look on the reward , so wee look through and beyond it . it being a good inn for our desires to bait at , but a bad home for them to lodge in ; let us labour to devest our souls of mercenary thoughts , and learn to serve god for himselfe ; active was the affection of sechem to dinah , as appears by his request to iacob and his sonnes . let me finde grace in your eyes , and what yee shall say unto mee , i will give . ask me never so much dowry and gift , and i will give according as yee shall say unto me : but give me the damosel to wife . oh , that our hearts were but wrought to this holy temper , that we should desire godlinesse on any terms , undergo any hardship , though there were neither hell to punish , nor heaven to reward . however great is gods goodnes , who knowing whereof wee are made , and remembring that we are but dust , is pleased to spurre us on in the rase of piety with a reward propounded , godlines with contentment is great gain . 12. so much in genenerall , that there is a dowry ; now in particular what is the dovvry of godlinesse . it is great gain . great gain , of what ? let saint paul himself , who wrote this epistle tell us , when he cast up his audit , what profit he got by the profession of piety . in labours more aboundant , in stripes above measure , in prisons more frequent , in deaths often . where is the gain , all this while ? perchance it follows , we will try another verse . in journying often , in perils of waters , in perils of robbers , in perils by mine own country-men , in perils by the heathen , in perils in the city , in perils in the wildernes , in perils in the sea , in perils amongst false brethren . where is the gain all this while ? you will say , these were but the apostles adventures , his rich return ( slow but sure ) will come at last . once more we will try . in wearinesse and painfulnesse , in watchings often , in hunger and thirst , in fastings often , in cold and nakednesse . the further we go , the lesse gain we find , cushai said unto david , may all the enemies of my lord the king be as the young man absalom is . but if this be gain , may all the enemies of god and goodnes have plenty thereof . it will never sink into a worldlings head that godlinesse is gain , whilest the grandees of piety are found so poore , eliah begging food of a widdow , peter without gold or silver ; our saviour himself not having where to lay his head . it is confest that the doctrine in the text , can in no wise be made good according to the principles of flesh and blood . our saviour said unto pilate , my kingdome is not of this world . so the sense and interpretation of my text is not of this world , is not carnall but spiritual , not temporal but eternal . this will plainly appear , if these two particulars be well weighed . 1 what the world counts gain , is losse . 2 what the world counts losse is gaine . what the world counts gain is losse . for what will it profit a man if he win the whole world , and loose his own soule . most poore is the condition of those who have plenty of worldly wealth , and are not rich towards god ; country people having a peice of light gold use to fill the indentures thereof with dirt , so to make it the heavier ; but wisemen wil not take dirt for gold in payment . it seems in like manner that wicked men being sensible that they want waight in the scales of the sanctuary , ( tekel thou art waighed in the ballance and found too light ) of set purpose load themselves with thick clay . but all will not make them currant in gods sight , for riches availe not in the day of wrath . they are long in getting with much pains , hard in keeping with much care , quick in loosing with more sorrow . wherefore as the apostle mensions science falsly so called , so this is gain falsly so called by men . 13 secondly , they nicke-name that losse which is gain in very deed , such were all those sanctified afflictions which saint paul suffered . it is confest that thornes and thistles had never grown in the world , had adam stood in his integrity , yet some of them since mans fall cannot well be wanted ; holy thistle ( we know ) hath a soveraign vertue , and sweet bryer hath a pleasant scent . all tribulations are thorns to flesh and blood ( the word imports as much ) yet as sanctified to gods children in christ they become of excellent use , increasing their grace here and glory hereafter ; lynnen new washt though it may dry more by day time , is observed to whiten more in a fair night ; adversity sanctified to a christian soule doth more improve the same in purity and piety , then the constant enjoying of a prosperous condition . 14 but we need goe no further for the proof of the great profit gotten by gods service , then to the words of the apostle . godlinesse hath the promise of the life which now is , and of that which is to come . it is reported of alexander that having conquered the world , he wept because there was no more left for his valour to overcome : but least gods children should have any cause of discontentment , that their joy may have room enough to dilate it self in , see a life and a life , a vvorld and a vvorld , one here and another hereafter , one in possession , another in reversion alotted unto them . 15 come we now to the present payment , is , even at this present instant , god hath done great things for us already , whereof we rejoyce . excellent is the expression of the apostle . or things present , or things to come , all are yours . here some carping curious criticks may challenge st. paul of impropriety of language ; yea , finde both fals grammar and logick in his words , false tense , to say future things are , fals logick , for how can things to come be ours , which be not , but know st. paul spake with languages more then them all , and had no need to learn the congruity of construction from any other . it is good in law to say , this reversion is mine because the reversioner is in present possession of the right to it , though not of the profit by it ; yea , heaven on earth is actually ours already ; the possession of a clear conscience , and the spirit of adoption signs and seals unto us the favour of god , then which , no greater gain . 16 and now as the eunuch said to philip , see here is water , what doth hinder me to be baptized , so say i . behold , here is a bride , godlines , ready provided ; a bride maid , contentment , ready prepared . the great portion presently to be paid . what hinders now but the marriage may instantly proceed , that so we may be wedded and bedded together . but what answered philip to the eunuch ? if thou believest with all thine heart , thou maiest be baptised . so say i. if thou lovest this bride with all thy soule , counting nothing too dear to obtain her , the marriages solemnities may instantly goe on . oh that i had perswasive eloquence effectually to advance this match , the best is , what is vvanting in mee the spokesman , is plentifully supplyed in her the bride . 17. but two things we must beware of . take heed you mistake not the shaddow for the substance , the picture for the person . saint paul tels us of some , who have the forme of godlinesse , but deny the power thereof . the poets tels us of many who at first were suiters to penelope the mistresse , but at last were married to the maids which attended her . it is to be feared that many who pretend to love godlinesse it self , fall at last a courting and woeing of the forme , the meer outside and garb of religion , and content themselves with the same : wherein an hypocrite may equally , yea exceed the sincerest saint and servant of god . lastly , beware least thy coveteous heart rather love the portion then the person , have more minde to the gaine then the godlines . we finde how the next kinsman was very ready to redeem the parcel of naomies land which was his brother elimelechs . but as soon as withall he heard , hee must take ruth to wife , he fell back from his promise and purpose ; many there be which are very forward to wed the gain , but are utterly unwilling to have the godlines with it . such a suiter was balaam himselfe : o that i might aye the death of the righteous , and let my last end be like his , who was carelesse to live the life of the righteous . but let us labour to have the substance and sincerity of piety in our hearts , knowing that we are to deale with such a god who prefers a dramme of integrity before a pound of profession ; and if wee acquit our selves upright in his presence , godlinesse with contentment is great gain unto us . i say godlinesse in generall not restrictively engrossed to some particular party , but extended according to the dimension of charity to all persons agreeing in the essentials to salvation ; in my fathers house there be many mansions , as if god had provided severall repositaries of happinesse for such as differ in smaller opinions , vvhilest all agreeing in generall godlinesse , may meet in one grand heaven and place of eternall felicity , amen . notes, typically marginal, from the original text notes for div a40685e-360 i. ii. eccles. 12. 10. iii. acts 4. ●9 . iv. luk. 12. 32. james 1.27 . john 17. 3. act. 10. 34. eccles. 7. 15. 2 sam. 23 1 kin. 19 4. jonah 4.1 luke 17.10 . 1 sam. 18 25. hebr. 11.26 . gen. 34.11 , 12 object . 2 cor. 11 23. vers. 26. 〈◊〉 27. 〈◊〉 〈◊〉 . answ. john 18.36 . luk. 12.21 . dan. 5.27 . hab. 2.6 prov. 11.4 . 2 tim. 6.20 . 1 tim. 4.8 . 1 cor. 3. 22. 1 cor. 14 18. act. 8.36 acts 8. 37. 2 tim. 3. 5. ruth . 4. 6. num. 23.10 . joh. 14.2 perfection and peace delivered in a sermon / by tho. fuller. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40680 of text r29917 in the english short title catalog (wing f2453). 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. 36 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40680 wing f2453 estc r29917 11223658 ocm 11223658 46896 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. a40680) transcribed from: (early english books online ; image set 46896) images scanned from microfilm: (early english books, 1641-1700 ; 1443:4) perfection and peace delivered in a sermon / by tho. fuller. fuller, thomas, 1608-1661. [5], 24 p. printed by roger norton for iohn williams ..., london : 1653. reproduction of the original in the harvard university library. eng bible. -o.t. -psalms xxxvii, 37 -sermons. sermons, english -17th century. a40680 r29917 (wing f2453). civilwar no perfection and peace: delivered in a sermon by tho. fuller b.d. fuller, thomas 1653 6460 12 20 0 0 0 0 50 d the rate of 50 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-10 aptara keyed and coded from proquest page images 2002-11 judith siefring sampled and proofread 2002-11 judith siefring text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion perfection and peace : delivered in a sermon by tho. fvller b. d. london printed by roger norton for iohn williams at the crown in s. pauls church-yard , 1653. to the honoble and truly religious george berkeley sole son and heir to the right honourable george lord berkeley , &c. sir , when i look on the crest of your ancient arms , ( a mitre powdered wth crosses ) i read therein an abridgment of the devotion of those darker dayes : the mitre shewing your ancestors actions in peace ; the cross , their atchievements in the holy war : the mitre , their doings at home ; the cross , their darings abroad . yea i fancie to my self each ancient lord berkly , like one of the israelites at the walling of jerusalem , neh. 4. 17. with a trowel in one hand , and a sword in the other . we alwayes find him either fighting or founding , either in a battel or at the building of some religious fabrick , as ( besides others ) the intire abbey at bristol , ( afterwards converted into a cathedral ) was solely founded by one of that family . this was the devotion of those dayes , wherein the world knew no better , and scarce any other . since the reformation , your noble house hath not had less heat for having more light . your charity hath not been extinguished , but regulated , not drained dry , but derived in righter channels ; and flowing with a clearer stream free from the mud of superstition . as for your particular , that your ancient crest is worthily born by you , the mitre speaking you a patron of learning ; the crosses , a practicer of religion . qualities which encouraged me to present this small treatise unto you . acceptance is more then it can expect , pardon being as much as it doth deserve , being so long in coming , so short when come . but because it had its first being by your command , it hopes to have its well-being by your countenance . should i desire so many lords of your family hereafter , as heretofore have flourished in a direct line , by desiring a particular happiness to your house , i should wish a general mischief to mankind ; that men should live so many years in sin & sorrow before the coming of the necessary and comfortable day of judgment . my prayer therefore shall be , that the lustre of your house may continue with the lasting of the world , ( so long as god will permit the badness thereof ) in that honourable equipage of your ancestors : may perfection here , and peace hereafter light on you , your vertuous lady , and hopeful issue ; which is the daily desire of your honours most bounden servant tho. fuller . perfection and peace . psal. 37. 37. mark the perfect , behold the vpright ; for the end of that man is peace . this and the 73. psalm are of the same subject , wherein david endeavours to cure an epidemical disease , with which the best saints and servants of god are often distempered : observe in this disease , the nature , danger , cause and cure thereof . the nature , namely fretting fits of the soul , at the consideration of the constant peace , plenty and prosperity of wicked men . the danger thereof , it causeth the consumption of the spirit , and is destructive to the health of the soul . yea , when this disease comes to the paroxism , the height and heat thereof , it becometh dishonourable to god ; aspersing and be-libelling him , as if he wanted goodness , and would not ; or power , and could not ; or justice , and doth not order matters better then they are . the cause thereof it proceedeth from a double defect in men : 1 want of faith to trust in god . 2 want of patience to wait on god . this is the reason why the practice of these two graces is so often inculcated by david in this psalm . the cure thereof : david applyes many cordials , ( for less then cordials will not do the deed ) seeing by his own confession , ps. 73. 21. his heart was grieved with his fretting fits . we will onely instance on the two last . one is a serious consideration , ver. 35 of the short pleasure and certain pain of the wicked . it was a good prayer of a good man , lord keep me from a temporal heaven here , and an eternal hell hereafter . true it is , psalm 73. 4. that to the wicked , there are no bands in their death : and no wonder , when they have all bands after death . the second is a studious observation of the perfect mans condition , who though meeting with many intermediate broils and brunts , and bickerings in this life : yet all at last winds up with him in a comfortable close , and happy conclusion , mark the perfect , behold the vpright , for the end of that man is peace . observe in the words two general parts : 1 the description of the dead . 2 the direction to the living . in the description of the dead , we have two particulars : 1 what he was . a practicer of perfection and uprightness . 2 what he is . a possessour of a peaceable end . in the direction to the living we have an invitation , or rather an injunction to mark and behold . 1 what was done by the man , when living : his holiness . 2 what was done to the man , when dead : his happiness . this our sermon being now preached in the juncture of the old and new year : what better subject to end the old , then to speak of the description of the dead ? what fitter matter to begin the new , then to treat of the direction to the living ? mark the perfect , behold the vpright : for the end of that man is peace . before we enter on the words , it will be a charitable work to reconcile the seeming variance betwixt the two translations : i mean that which is commonly prefixed at the beginning , and what is constantly inserted in the middle of our bibles . the old translation . keep innocency , and take heed unto the thing that is right , for that shall bring a man peace at the last . the new translation . mark the perfect man , and behold the vpright , for the end of that man is peace . see here a vast difference betwixt the divers rendring of the words : if the trumpet , 1 cor. 14. 8. give an uncertain sound , who shall be prepared for the battel ? but where shall the unlearned , though honest hearted reader dispose of his belief and practice , when there be such irreconcileable differences in the translation of gods word . i answer , the seeming difference ariseth from the latitude of the hebrew words , so extensive in their signification : for shemor which in my text is translated , mark , according to the first and most frequent acception thereof : signifieth also in a secondary sense , to keep , seeing those things which we mark , we also keep , at the least for some short time in our memorie . the same may be said , that the word behold , in my text , is rendered in the old translation , take heed , seeing the hebrew wil bear both : tham and iaschar , most commonly and constantly denote the concrete , perfect , vpright , righteous , and innocent : but sometimes signifieth the abstract also , perfection , uprightness , innocencie let not therefore the two translations fall out , for they are brethren , and both the sons of the same parent , the original : though give me leave to say the youngest child is most like the father , and the newest translation herein , most naturally expresseth the sense of the hebrew . let none cavil that such laxity in the hebrew words occasions uncertainty in the meaning of the scripture : for god on purpose uses such words importing several senses ; not to distract our heads , but dilate our hearts , and to make us rechoboh , room for our practice in the full extent thereof , psal. 119. 92. thy commandement is exceeding broad , and is penned in words and phrases , acceptive of several senses , but all excellent for us to practice : so that both translations may be happily compounded in our endeavours , mark the perfect , keep innocency , and behold the upright , and take heed to the thing that is right ; for the end of that man is peace : and that shall bring a man peace at the last . begin we with the description of the dead , perfect , and what is a good comment thereon . vpright . object . it is impossible this world should afford a perfect man . what saith david , psal. 14. 2. the lord looked down from heaven upon the children of men ▪ to see if there were any that did understand and seek after god . they are all gone aside , they are altogether become filthy , there is none that doth good , no not one . but what saith solomon , eccles. 2. 12. for what can the man do , who commeth after the king , even that which hath been done already . but what shall he do that cometh after the king of heaven ? can subjects hope that their discoveries will be clearer then their soveraigns ? shall man living on earth see more then god looking from heaven ? he could not meet with one good , where then shall we mark a perfect man ? answ. david in the place alledged , describes the general corruption ad prae varicationem of all mankind by nature ; in the latitude whereof we confess the perfect man in my text was involved . as all metals when they are first taken out of the earth , have much dross and oar , but by art and industrie may afterwards be refined : so the man in my text was equally evil with all others by nature , till defecated by grace , and by gods goodness refined to such a height of puritie as in some degree will endure the touch , and become perfect . in a four fold respect may a servant of god be pronounced perfect in this life . 1 comparatively , in reference to wicked men , who have not the least degree or desire of goodness in them . measure a servant of god by such a dwarf , and he will seem a proper person , yea , comparatively perfect . 2 intentionally : the drift , scope , and purpose of such a mans life , is to desire perfection , which his desires are seconded with all the strength of his weak endeavours : he draweth his bow with all his might , and perfection is the mark he aimeth at , though too often his hand shakes , his bow starts , and his arrow misses . 3 inchoatively : we have here the begining and the earnest as of the spirit , 2 cor. 1. 22. so of all spiritual graces , expecting the full ( not payment , because a meer gift , but ) receipt of the rest hereafter . in this world we are a perfecting , and in the next , heb. 12. 23. we shall come to the spirits of just men made perfect . but blame me not , beloved , if i be brief in these three kinds of perfections , rather touching then landing at them , in our discourse ; seeing i am partly affraid , partly ashamed to lay too much stress and weight on such slight and slender foundations . i hasten with all convenient speed to the fourth , which one is worth all the rest . a servant of god in this life is perfect . 4 imputatively : christs perfections through gods mercy being impu●ed unto him . if i be worsted in my front , and beaten in my main battel , i am sure i can safely retreat to this my invincible ree● : in the agonie of temptation we must quit comparative perfection . alass , relation is rather a shadow then a substance : quit intentional perfection , being conscious to our selves how oft our actions cross our intentions . quit inchoative perfection ; for whilest a servant of god compareth the little goodness he hath with that great proportion which by gods law he ought to have , he conceiveth thereof as the pious jews did of the foundation of the second temple , haggai 2. 3. is it not in your eyes in comparison of it as nothing ? but stick we may and must to imputative perfection , which indeed is gods act , cloathing us with the righteousness of iesus christ . this is the reason the saints are unwilling to own any other perfection : for though god iob 1. 1. is pleased to stile iob a perfect man , yet see what he saith of himself , iob 9. 20. if i say that i am perfect , it shall also prove me perverse . god might say it , iob durst not for fear of pride and presumption . indeed noah is the first person , who is pronounced perfect in scripture , gen. 6. 9. but mark i pray what went in the verse before : but noah found grace in the eyes of the lord . not that his finding grace is to be confined to his particular preservation from the deluge , ( which was but one branch or sprig of gods grace unto him . ) but his whole person was by gods goodness accepted of , noahs perfection more consisting in that acceptance then his own amiableness , approved not so much because god found goodness in noah , but because noah found grace in god . come we now in the description of the dead , to what he is , the end of that man is peace . object . some will object that daily experience confutes the truth of this doctrine , what more usual then to see gods servants tossed , tumbled , tortured , tormented , often ending their painful lives with shameful deaths . cushi being demanded by david to give an account of absaloms condition , 2 sam. 18. 32. made this mannerly and politique return : the enemies of my lord the king , and all that rise up against thee to do thee hurt , be as that young man is . but some will say , if this be a peaceable end , to lead an afflicted life , and have an ignominious death , may the enemies of god and all goodness , the infringers of our laws and liberties , the haters of learning and religion , the destroyers of unity and order , have their souls surfet of such a peaceable end . resp. in answer hereunto we must make use of our saviours distinction , the same for substance and effect , though in words there be variation thereof . being taxed by pilate for treason against caesar ; he pleaded for himself , ioh. 18. 36. my kingdom is not of this world : so say we , to salve all objections , our peace , that is the peace in our text , ( and god make it ours , not only to treat and hear , but partake thereof , ) is not of this world , consisteth not in temporal or corporal prosperity ; but is of a more high and heavenly nature . indeed this peace is in this world , but not of this world ; begun here in the calm of a clear and quiet conscience , and finished hereafter in the haven of endless happiness . when the man in my text , becomes perfectly perfect , he shall then become perfectly peaceable . however we may see that sometimes ( i say not alwayes ) god sets a signal character of his favour on some of his servants , enjoying at their end a generall calm , and universal tranquillity towards all to whom they are related . amongst the many priviledges of saints reckoned up iob 5. none more remarkable then that verse 23. for the stones of the field shall be at league with thee , and the beasts of the field shall be at peace with thee . have we here a dichotomy of all wicked men , or a sorting of them all into two sides . some are stones , like nabal 1 sam. 25. 37. stupid , sottish , senseless ; no rhetorick with its expanded hand , no logick with its contracted fist , no scripture , no reason , no practice , no precedent can make any impression upon them , so that the best of men may even despair to get their good will . well the way to do it , and procure a perfect peace with them , is to please god . others are beasts like the cretians , tit. 1. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so fierce , so furious , so crafty , so cruel , no medling with them without danger . as the former could not conceive , so these will not abide any rational debate with them . the former were too low and silly , too much beneath : these high and haughty , too much above perswasion to peace ; mention but the name thereof , and they psal. 112. prepare themselves to battel . the art then to make these friends with a man , is only this , to endeavour to please the high god of heaven ; and then solomons words will come to pass , prov. 16. 7. when a mans wayes please the lord , he maketh even his enemies to be at peace with him . it once came to pass in england ( and but once it came to pass in england ) namely , when * sir thomas moor was lord chancellor , that the cryer in chancery being commanded to call the next cause , returned this answer , there were no more causes to be heard . not that there was no more on the file for that day ( which is ordinary and usual ) but , which is strange , that then there was no more sutes depending in the whole court of chancery , but that all ripened for trial , were decided . then was ianus his temple shut clean throughout england , in cases betwixt plaintiff and defendant , relating to equity and conscience . whether this proceeded from the peaceableness of people in that age , not so quarrelsome and litigious as in ours : or from the goodness of the judge , either , happy , privately to compound differences without any sute ; or dextrous , publickly to decide them with all expedition . but when some good man hath lyen on his death bed , though having many sutes in his life , all then are ended and composed . call the sute betwixt this man and his god , long since it is attoned , and both made friends in christ . cal the sute betwixt this man and his conscience , it is compremised , and both of them fully agreed . cal the sute betwixt this man and his enemies , stones , and beasts , it is compounded , and they at peace with him . call the sute betwixt this man and all other creatures , it is taken up , and he and they fully reconciled . thus i say sometimes , not alwayes , god graceth some of his servants that they depart in an universal peace , a personal favour indulged to some select saints . but generally and universally all the true servants of god , whatever their outward condition be , go from peace to peace ; from the first fruits of peace in their conscience , to the full fruition thereof in heaven . mark the perfect , behold the upright : for the end of that man is peace . come we now to the direction of the living : mark the perfect , behold the vpright . it is not said , gaze on the perfect , stare on the vpright , this men of themselves are too prone to do without any bidding : nay , contrary to gods positive command , heb. 10. 33. whilest ye were made a gazing stock by reproaches and afflictions . and david in the person of christ complains , psal. 22. 17. they look and stare upon me : partly with eyes of wonder , as on so many monsters and prodigies , 1 pet. 4. 4. wherein they think it strange that you run not with them to the same excess of riot : partly with the eyes of scorn , as on so many miserable wretches . indeed god and wicked men agree in this point , that good men are not worthy to live here . but upon different , yea , contrary accounts , god esteems them too good to live here , heb. 11. 38. of whom the world was not worthy . wicked men conceive them too bad to live here , act. 22. 22. away with such a fellow from off the earth , for it is not fit that he should live . which makes them to behold the perfect and upright , with scorn and contempt . however mark the iust , behold the vpright , do it solemnly , do it seriously , not with a cursory look , fix thy sight , and for some time ; let it dwell on so eminent an object . mark the perfect , as a schollar marks his copie to write after it . then will it come to pass with thee as with moses , exod. 34. 29. he so long had seen the back-parts or suburbs of gods glory , that the skin of his face shone , guilded with the reflexion thereof . so those who mark the perfect and behold the vpright , not only with a fore-cast , but chiefly with a reflexed look , cannot but be gainers thereby . for the godly , who , as s. paul saith , phil. 2. 15. shine as lights among a crooked and perverse nation in the world , will make such as effectually mark them , become like unto them , and shine accordingly . we see that such who look on bleer-eyes , have their own sight infected therewith ; and those who diligently mark , and stedfastly fasten the eyes of their souls , on the perfect and upright man , will in process of time , partake of their perfection . vse . 1. it serveth to confute such , who , though living long in this world , and conversing with varietie of persons , yet mark and observe nothing at all . if a privy inspection might be made into the diaries and journals of such mens lives , how would they be found filled with empty cyphers , whose total sum amounts to just nothing . when messengers and trumpeters come into the castles and garrisons of their enemies , commonly they are brought blindfolded , that they may make no dangerous discoveries to report to their party at their return . what out of policie is done to them , that many out of idleness and ignorance do to themselves , mask and hood-wink their souls , do take notice of nothing in their passage through this world . others mark but only such things which are not remarkable . dina marks , but what ? gen. 34. 1. the fancie-ful fashions of the daughters of canaan : and we may generally observe , that all observations follow the humour of the observers , so that what vice or vertue in him is predominant , plainly appears in their discoveries . the covetous man marks , but whom ? those who are rich and wealthy . the ambitious man , but whom ? those that are high and honourable . the lascivious man marks , but whom ? such as are beautiful and wanton : few there be of davids devout disposition , who mark the perfect , behold the vpright ; for the end of that man is peace . 2 vse . let all who desire this peaceable end , labour whilest living to list themselves in the number of those who are perfect and upright . king ahaaz coming to damascus , was so highly affected with an idolatrous altar which he there beheld , that he needs would have that original copyed out , 2 king. 16. 10. and the like made at ierusalem , according to the fashion of it , and all the workmanship thereof . fool , to preferre the pattern of the infernal pit , before the pattern in the mount . but this his prophane action will afford us a pious application . you that have marked the just and beheld the upright , ought to be affected with the piety of his life , cannot but be contented with the peaceableness of his end . this therefore do ; such who are pleased with the pattern of his perfection and uprightness , go home , and raise the like fabrick , erect the like structure for all considerable particulars in your own soul . vain and wicked was the wish of balaam , numb. 23. 10. let me dye the death of the righteous , and let my last end be like his . he would commence per saltum , take the degree of happiness , without that of holiness ; like those who will live papists , that they may sin the more freely ; and dye protestants , that they may be saved the more certainly . but know that it is an impossibility to graft a peaceable death upon any other stock , but that of a pious life . 3. vse . let it retrenoh our censuring of the final estate of those whom we know led godly lives , and we see had shameful deaths . let us expound what seems doubtful at their death , by what was clear in their life . a true conclusion may sometimes be inferred from false premises : but from true premises the conclusion must ever be true . possibly a good life in the next world , may follow a bad one in this ; namely , where ( though late ) sincere repentance interposeth . but most certain and necessary it is ▪ that a good life here must be crowned with a good condition hereafter . what then though iohn baptist lost his head by herods cruelty , he still held his head in the apostles phrase , col. 2. 19. by a lively faith continuing his dependance on , and deriving life and comfort from jesus christ , in which respect he may be said to have dyed in peace . there is a sharp and bitter passage in scripture , luk. 9. 23. and yet if the same be sweetned with a word or two in my text , it may not only easily be swallowed , but also will certainly be digested into wholsome nourishment : the words are these , and let him take up his cross daily and follow me . his cross ; some will say , i could comfortably comport my self to carry such a mans cross , his is a slight ▪ a light , and easie ; mine a high , a huge and heavy cross . oh but children must not be choosers of that rod wherewith they are to be corrected ; that is to be let alone unto the discretion of their father . men may fit cloaths , but god doth fit crosses for our backs : no cross will please him for thee to take up , but thy cross , only that which his providence hath made thee the proprietarie thereof . well take it up , on this assurance , that the end thereof shall be peace . take up thy cross . is it not enough that i be passive , and patiently carry it when it is laid upon me ? what a tyranny is this for me to cross my self by taking up my own cross ? but god will have it so , thou must take it up : that is , first thou must freely confess that nothing hath befaln thee by chance or fortune , but by gods all-ordering providence . secondly , thou must acknowledge that all afflictions imposed upon thee ▪ are the just punishment of thy sins deserved by thee ; if inflicted more heavily , seeing all things is mercy which is on this side of hel fire . this it is to take up thy cross do it willingly , for it will be peace at the last . the last is the worst word , daily . not that god every day sends us a new affliction , but he requires that every day we should put on a habit of patience , to undergo whatsoever cross is laid upon us . this i conceive to be davids meaning , psal. 73. 14. and chastened every morning . daily , superstitious fryers never esteem themselves ready till they have put on their crucifix , and religious protestants must never accompt themselves ready till they have put on their cross . the papists have besprinkled their calendar with many festivals , having no foundation in scripture , or ancient church history . one day they call the exaltation of the cross , which is may 3. another the invention of the cross , which is september 14. but we must know there is one day of the cross more , day which continueth from the beginning to the end of the year , namely , the assumption of the cross ; every one must take it up daily , do it , & do it willingly , for the end thereof wil be peace . and yet there is a fourth thing remaining in the text , when we have took up our cross we must follow christ it is not enough to take it up , and then stand still , as if suffering gave us a supersedeas for doing ; but god at the same time will have our hands , back , and feet of our soul exercised ; hands to take up , back to bear our cross , and feet to follow him ; and happy it is for us , though we cannot go the same pace , if we go the same path with our saviour ; for the end thereof will be peace . o the amiableness of the word peace ! oh the extensiveness of the word end ! peace ? what can be finer ware ? end ? what can be larger measure ? the amiableness of peace , especially to us , who so long have prayed for it , and payed for it , and sought for it , and fought for it , and yet as yet in england have not attained it . for the tragoedy of our war is not ended , but the scene thereof removed , and the element only altered from earth unto water . surely had we practised davids precept , psal. 34. 14. eschew evil and do good ▪ seek peace and ensue it , before this time we had obtained our desire . it is to be feared we have been too earnest prosecutors of the last , and too slow performers of the first part of the verse : great have been our desires , but small our deeds for peace . had we eschewed evil and done good , god ere this time , would have crowned our wishes with the fruition of peace . the marriners act. 27. 30. ( men skilful to shift for themselves at sea ) had a private project for their own safety , namely , to quit their crazie ship , ( with the souldiers and passengers therein , ) and secretly to convey themselves into the boat . but their design miscarried being discovered by s. paul to the souldiers , who cut the ropes of the boat , and let her fall off . all men ought to have a publick spirit for the general good of our nation , the success where of we leave to the al-managing providence of the god of heaven and earth . but i hope it wil be no treason against our state , and i am sure it wil be safe for us , who are but private persons to provide for the securing of our souls , and to build a little cock-boat , or smal vessel of a quiet conscience in our own hearts ▪ thereby to escape to the haven of our own happiness ? we wish well to the great ship of our whole nation , and will never desert it so , but that our best prayers and desires shall go with it . but however providence shall dispose thereof we will stick to the petty pinnace of peace in our own consciences . sure i am , no souldiers shall be able to cut the cables , i mean no forcible impression from without , shall disturb or discompose the peace which is within us . o the extensiveness of the word end ! it is like the widows oyl , 2 king. 4. 6. which multiplyed to fill the number and bigness of all vessels brought unto it , so here bring dayes weeks , months , years , myriads , millions of years end will fill them all , yet it self is never filled , as being the endless end of eternity . we will conclude all with a passage of columbus , when he first went to make discoverie of the new world . long time had he sailed and seen nothing but sea , insomuch as the men and marriners with him begun to mutiny resolving to go no further , but return home again . here columbus with good words and fair language pacified them for the present , perswading them to sail forward for one month more . that month elapsed , he over-intreated them to hold out but 3 weeks longer : that three weeks expired , he humbly and heartily sued unto them , that for his sake they would sail on but 3 dayes more , promising to comply with the resolutions of returning , in case that within those 3 dayes , no encouragement to their contrary was discovered . before the ending whereof they descryed fire , which was to them a demonstration that it was not subjected on water , and w●● invited them for the finding out of those islands , whereby others afterwards discovered the whole continent . whilest we live here below in our bodies , and sail towards another world in our souls and desires , we must expect to meet with much disturbance in our distempered passions : yea , such as sometimes in the hour of temptation will amount to a mutiny ; and much dishearten us when tost with the tempest of afflictions we can make no land , discover no hope of happiness . it must then be our work to still and calm our passions , perswading them to persevere ▪ and patiently to proceed though little hope appear for the present . not tha● with columbus we should indent with our souls to expect any set-time of years , months or dayes , ( this were unlawful , and with the wicked , psal. 78. 41. to limit the holy one of israel ) but indefinitely without any notation of time : let us till on our souls by degrees , a while , a little while , yet a very little while to depend on god , and go on in goodness . then at last a pillar of fire , a comfortable light of a conscience cleared through the blood an● merits of christ will appear unto us , not only contenting us for the present , but directing us for the future to that bliss and happiness enjoyed by the subject of my text , mark the perfect , behold the vpright ; for the end of that man is peace . amen . finis . pag. 7. l. 4. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. and prevarication , p. 12. l. 5. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes, typically marginal, from the original text notes for div a40680e-640 * see his life lately printed . a sermon preached at st. clemens danes at the funeral of mr. george heycock by thomas fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40687 of text r6581 in the english short title catalog (wing f2464). 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. 37 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40687 wing f2464 estc r6581 12581462 ocm 12581462 63783 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. a40687) transcribed from: (early english books online ; image set 63783) images scanned from microfilm: (early english books, 1641-1700 ; 960:32) a sermon preached at st. clemens danes at the funeral of mr. george heycock by thomas fuller ... fuller, thomas, 1608-1661. [4], 22 p. printed by r.w. ..., london : 1657. reproduction of original in cambridge university library. eng heycock, george, d. 1657? funeral sermons. sermons, english -17th century. a40687 r6581 (wing f2464). civilwar no a sermon preached at st. clemens danes, at the funeral of mr. george heycock. by thomas fuller, b.d. fuller, thomas 1657 6895 3 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 john latta sampled and proofread 2002-10 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a sermon preached at st. clemens danes , at the funeral of mr. george heycock . by thomas fuller , b. d. eccles. 7.2 . it is better to go to the house of mourning , then to go to the house of feasting : for that is the end of 〈…〉 the living will lay it to heart . london , printed by r. w. anno dom. 1657. to the friends of the party deceased . it grieved me when i was to perform the last office to our deceased friend , that i had scarce the stump of a voice left me , so that very few did distinctly hear what i did deliver . this hath made me the more willingly condescend to your desire in printing this sermon , that your eye may peruse what your ear did not receive . and as you have honoured your dead friend in attending his corpse in so sad and solemn an equipage , so you shall truly honour your selves , in following his example , and imitating those vertues which were eminent in him . this is the desire of your unfeigned friend , thomas fuller acts 13.36 . for david after he had served his own generation after the will of god , fell asleep , &c. in this chapter saint paul doth demonstrate the resurrection of our blessed saviour by three several places of scripture , foretold and now fulfilld . the law saith , in the mouth of two or three witnesses the truth shall be established . two may , three must do the deed ; two make full measure , three make measure pressed down and running over . and such doth the apostle give us in the proof of this point . the first place he citeth psalm 2.7 . thou art my son , this day have i begotten thee : the second , isaiah 55.3 . i will give you the sure mercies of david : the last , psalm 16.11 . thou shalt not suffer thy holy one to see corruption . it is observable , that the same text , acts 2.31 . is also alledged , expounded , applyed and pressed by saint paul to prove the resurrection of christs body uncorrupted . see here the holy harmony betwixt the two apostles . though peter and paul had a short and sharp contest at antioch , galat. 2.11 . where paul withstood him to his face ; yet here their hearts , and hands , and tongues , meet lovingly together in the improving of the same portion of scripture : both of them shew first negatively , how it could not litterally be meant of david , ( whose body was corrupted and his sepulchre remained amongst them unto that day ) and therefore positively must be meant mystically and prophetically of christ . now as i am charitably confident that all who hear me this day , are satisfied and assured herein , that our saviours body saw no corruption , so give me leave to be jealous over you with a godly jealousie , for fear some mistake the cause of this his incorruptibility , and bottom it on a false foundation . some perchance may impute it to the shortness of the time he lay in his grave , being but a day and two pieces of a day , numero rotundo , though currente stilo they commonly be called and counted three daies . these do ponere non causam pro causa ; for the time was long enough in that hot countrey , to cause putrefaction , considering that our saviours body was much bruised and broken with the whips , nails , and spears , ( besides the effusion of much blood ) which would the sooner have invited corruption . others perchance put the untaintedness of his body upon the account of the great quantity of myrrh and aloes ( about an hundred pound weight ) and other precious spices , wherewith ioseph and nicodemus , iohn 19.39 . imbalmed it . this also is an unsound opinion ; for all the spices of arabia cannot secure a corpse from putrifying , though they may preserve it that such putrifaction shall not be noysom to others in the ill savour thereof , not keeping it from corrupting , but from offending . the true reason is this , though christs soul was parted from his body , ( and where disposed of , god only knows , during his remainder in the grave ) yet the union with the deity was never dissolved , which priviledged his corpse from corruption . so that had it been possible ( which was impossible , as is inconsistent with gods promise and pleasure ) for his corpse to have lien in the grave till this instant , they had been perpetuated in an intire estate , whilst it is true of david as it is in the text , after he had served his own generation by the will of god , he fell on sleep , and was laid unto his fathers , and saw corruption . observe in the words four principal parts ; 1. what a generation is . 2. what it is to serve ones generation . 3. how david served his own generation . 4. how we after his example are to serve ours . of these in order , and first we will consider what a generation is . a generation is a company of men and women , born , living and dying much about the same time : i say , much about the same time ; for seven years , under or over , sooner or later , breaketh no squares herein , but that the said persons are reducible to the same generation . thus , mat. 1.17 . all the generations from abraham to david , are fourteen generations : and from david ▪ untill the carrying away into babylon , are fourteen generations : & from the carrying away into babylon unto christ , are fourteen generations . now all generations are not of equal extent ; so admirable the longevitie of those before the flood , compared to our short lives , since god for our sins hath contracted the cloth of our life to three score and ten years , and all is but a course list which is more then that measure , psalm 90.10 . and if by reason of strength they be fourscore years , yet is their strength labour and sorrow , for it is soon cut off , and we flie away . it is remarkable , that three generations are alwaies at the same time on foot in the world ; namely , 1. the generation rising . 2. the generation shining . 3. the generation setting . for should god clear the earth of all men at once , mankind could not be recruted but by miracle ; besides , neither humane arts nor sciences ; nor could the scripture hansomly be handed and delivered from one generation to another . god therefore of his goodness doth so order it , that rather then any empty interval should happen betwixt them , one generation should fold and lap over another . these three degrees were most visibly conspicuous in the levites , which till five and twenty years of age , were learning levites , thence till fifty , acting levites , ( as being then in the strength of their age ) imployed in the portage of the tabernacle , and after fifty , had a writ of ease from bodily labour , though they may be presumed to be busied in the teaching of others . pass we now to explain what it is to serve our generation . to serve it , is to discharge our conscience according to gods will in his word , to our superiours , equals , inferiours , all persons to whom we stand related in our generation . and the more eminent the person is in church and state , the more are his references multiplyed , and the more publick and ponderous the service is which he is to perform . nor must it be forgotten , that david was a king , in which respect it was proper for him to rule and command his own generation ; and yet it is said , he served the same . princes are not priviledged by their greatness , only to tyranize over others , but are accountable to god , how well they discharge their duty to all such to whom they are respected . proceed we to see how david served his generation , which he did in an eight-fold capacity . first as a dutifull son to his father and mother . 1 sam. 22.3 . and david went thence to mizpeh of moab , and he said unto the king of moab , let my father and mother , i pray thee come forth , and be with you , till i know what god will do for me . and he brought them before the king of moab , and they dwelt with him all the while that david was in the hold . the case was thus , david foresaw that the tempest of sauls fury would fall full heavy on his fathers family ; he soresaw also that though he himself might be alwaies on the wing , hunted from place to place as a patridge on the mountain , yet his aged p●rents could not keep pace with his suddain , uncertain , unseasonable , late and long removeance , and therefore as a dutifull son he provided for them a private place of peaceable repose . secondly he served his generation as a very loving brother , witness the dangerous visit ( which at his fathers command ) he gave his brethren in the camp , ( when goliah was in the field ) victualling them with all necessary provision , on the same token that he received nothing for his pains save a jeer from eliab his eldest brother . 1 sam. 17.28 . why camest thou down hither ? and with whom hast thou left those few sheep in the wilderness ? i know thy pride , and the naughtiness of thine heart ; for thou art come down , that thou mightest see the battle . thirdly he served his generation as a kind and carefull husband i will not excuse his polygamie , having many wives at once , nor dare i flatly condemn it , god conniving thereat in the antient patriarchs . however david cannot be charged with want of love amongst his store of wives . once i confess he made a tart and sharp return to michal , 2 sam. 6.21 . mocking him for dancing before the ark . but was there not a cause , when through the sides of david she struck at all true devotion ? and smartness on such occasion is zeal , and no trespass against marital affection . fourthly he served his generation as a tender father indeed ; he faulty , it was in the excess , being over-indulgent to absolom and adonjah , whom he never took to task nor called to account , ( 1 kings 1.6 . ) why have you done so ? ( and seeing he would not use the rod on them , god therefore used them as a rod on him ) such cockering we confess is a catching disease amongst us parents ; but to give david his due , for the main , he behaved himself no doubt as a discreet and tender father to his numerous issue . fifthly , he was a fast and faithfull friend ; witness the exchange of hearts as well as cloathes , which passed betwixt him and ionathan : yea david made a tripartite expression of his affection . 1. he loved ionathan in his life , 2. lamented him at , 3. shewed mercy to him , after his death , 2 sam. 9.3 . in restoring mephiboseth to all his lands , and making him fellow-commoner at his own table ; so that we may truly say and justifie the expression , there was two men , jonathan and david ; and it will be made good by the rules of amity , if any question the phrase in the rule of grammer . sixthly , he was a loyall subject , whereof he gave two signal testimonies , like to find more to admire then to imitate them amongst posterity , if any should chance to be estated in his condition with the same advantage : for being reversion'd to the crown , he twice had an opportunity ( if so pleased ) to put himself into the present possession thereof . once when he had saul in the cave , 1 sam. 24.5 . and his heart smot him for being over-bold with gods annointed , though he did but cut off a skirt of his garment . again , 1 sam. 26.12 . when he found saul asleeping , and ( if so disposed ) might have left him a sleeping , till the sound of the last trumpet should summon him to awake . a surly general walking the round , and finding one of his centinels asleep , nailed him with his spear to the earth , and excused his act with this jest , ( whether witty or cruel , let others judge ) dormientem inveni , dormientem reliqui ; sleeping i found him , and sleeping i left him . david might have done the like , especially seeing abisha ( not to say providence ) impelled him thereunto , but would not ( as having a principle of piety within him , which remonstrated against such proceedings . ) seventhly , he was a prudent soveraign both in peace and war , in court and camp , for the space of full forty years , going in and out before the people of israel , whom he ruled prudently with all his might . i confess his son absolom taxed him with neglect of the affairs of state , 2 sam. 15.3 . that no man was deputed by him to hear the causes and redress the grievances of his oppressed subjects . but what saith our plain proverb , ill will never speaks well . and therefore i listen to absoloms words as to a loud libell ; and we should be no less injurious to our own judgements then to davids innocence , in giving credit to a proud ambitious son , against an holy and humble father . eightly and lastly , david served his generation as a gracious saint ; this was the diamond of the ring , and i have kept the best wine for the last , to close and conclude davids character therewith . he is termed in this chapter , ver. 22. a man after gods own heart , being the best transcript or copy of the best original . objection . but you wittingly , and willingly , and wilfully , will some say , have suppressed and concealed a necessary truth , because tending to davids disparagement . saint paul saith , titus 3.3 . that some men serve divers lusts and pleasures , and so did david himself . he did not serve his generation , but his own wicked wantonness , when he imbroydered his adultery with bathsheba with the murder of uriah . answer , o not a word , not a syllable , not a letter , not a tittle hereof . god hath forgotten it , why should man remember it ? god hath cast it behind his back , why should we cast it in the teeth of davids memory ; let us never mention it to his disgrace , but for our own direction ; partly to teach us not to trust in our selves , lest we fall into sin ; partly to comfort us , that after sin committed , pardon is obtainable on our unfeigned repentance . yea this is a very comfortable consideration , that though there be many faults , failings and defects in our performances , yet if there be sincerity ( gospel perfection ) therein , if our hearts be set to seek the lord god of our fathers , god will be mercifull unto us , though we be not purified according to the purification of the sanctuary . thus lot ( notwithstanding the soul fact of incest committed by him ) is called a righteous man , 2 pet. 2.8 . men opprobriously taint and term people by the obliquity of one irregular act , which with uncharitable tongues is enough to ecclipse yea extinguish the credit of all other graces in him ; but god doth denominate and epithite persons from the rectitude of the general habit of their lives ; yea by him such shall be reputed , accepted , received to serve our generation . to conclude this point , he was a witty man who first taught stones to speak by engraving of epitaphs upon them : but he was wicked man who first taught stones to lie , abusing posterity with notorious untruths in flattering inscriptions on many monuments ; but i call malice it self to witness , whether the ensuing epitaph might not with modest truth be ingraved on davids sepulchre ; here lieth interred the corpse of him who when living , was a dutiful son , a loving brother , a kind husband , a tender father , a faithfull friend , a loyall subjct , a provident soveraign , a gracious saint ; in a word , one who served his own generation after the will of god . but should i stop here , i should not do right to davids deserts . be it known that besides the serving his own generation , david did and doth serve all generations in the world as long as time shall last , as being the instrumentall author of the psalms . far be it from me to make odious comparisons betwixt either persons or things that are eminent , or to set difference betwixt gods word ( as once the disciples fell out amongst themselves which should be the greatest ) which is the most heavenly part thereof ; but surely the psalms are inferiour to no part of the old testament . the rabins have a fond conceit , that manna did relish in the mouthes of men as the eaters thereof did fancy to themselves , having the gust of flesh , fish or fowl , roast , boyl'd , or bak'd , as the eater thereof did wish or desire : i call this a fond conceit , as contrary to an express in scripture , exodus 16.31 . wherein the taste thereof is confined to wafers made with honey . but this i will boldly say and maintain , that the psalms of david shall relish to an hungry soul , as he shall ( not out of humour and causeless fancy , but ) judiciously desire it . wouldst thou have it taste bitter ? it shall taste bitter and reprove thee ; taste sweet ? it shall taste sweet and comfort thee ; taste betwixt both , bitter-sweet ? it shall bitter-sweet counsel and advise thee . proceed we now to application : it serveth to confute three sorts of people : first the covetous , who are so far from serving their generation , that they will scarce serve themselves , and allow necessaries for their own comfortable subsistence . secondly , the voluptuous man , who only serveth himself and is good to no other . these instead of saying , let us fast and pray , say , let us eat and drink for to morrow we shall die . thirdly the superstitious man , who immureth himself in a cloyster , crying his life up for an high piece of holiness , burying both his parts and person therein . surely the church and state he liveth in , may justly commence a suit , and have an action of debt against him , for not repaying them proportionably to his abilities , who by his laziness will not serve his generation . others there are , who are so far from serving their generation , that they dis-serve it , and do much mischief thereunto , either by their bad writings or vicious example . bad writings , either scurrilous against modesty , or scandalous against charity , or blasphemous against piety , as either in maintaining erroneous opinions , or defending vicious practises ; such black broods are bad whilest in their nests , concealed in the studies of their authors , but well worse when fledg'd and flown abroad into the world , so that it is not in the power of the hen to clock in her own chickens again , and recall what they have composed . secondly , they are not only unprofitable , but destructive servants to posterity , who leave the copies of bad examples behind them , so that they know not when they have done sinning ; yea it is to be feared , that whilst their souls are suffering in a wofull place , they still may be sinning here on earth . if it be true what * symmachus saith , author est bonorum sequentium qui bonum relinquit exemplum ; by the same proportion , he that leaveth an ill precedent , is the father and founder of all the evil which may ensue thereupon ; like ieroboam seldom mentioned in scripture but with his train sweeping after him , the son of nebat which made israel to sin . god grant that when we die , our sins may be buried in our graves , or rather ( which is a more christian expression , and more conformable to the proportion of faith ) that before we die , our sins may be buried in christs grave , pardoned and forgiven unto us , especially that we leave not behind us ill examples for the poysoning and perverting of such as shall survive us . for as it is said of abel , heb. 11.4 . he being dead yet speaketh : so is it sadly true of many who are dead and rotten , that they still lye , curse , swear , here on earth , occasioning the same in others by their wicked patterns and practises they have left behind them . objection . but some will plead themselves priviledged and exempted from serving their generation , because of the badness thereof . david ( say they ) had some comforr in , and credit by serving his generation , having for his time-fellows so many worthies in all professions . worthy priests , abimelech , abiathar , zadock ; worthy captains , ioab , abishar , benaia , the son of iehejedah ; worthy states-men , husha , adoniram ; worthy prophets , nathan , gad , &c. whereas i live in such a generation , that all the bad epethite , in the old and new testament may truly be applyed thereunto . a stubborn generation , a froward generation , psalm 78.8 . a rebellious generation , a generation that set not their heart aright , and whose spirit is not stedfast with god . a generation of vipers , mat. 3.7 . a faithless generation , mat. 17.17 . whether you take it in divinity for lack of belief towards god , or in morality for want of truth and trust towards man ; and who can find in his heart to serve so wicked a generation ? some will say , ( further to improve this objection ) o that i had been born some years after the persecution in the reign of queen mary , that so my threescore and ten years , the age of man , might have run parallel with the prosperous times of queen elizabeth , king iames , and king charls ; and have determined and expired some years before the beginning of our late civil wars : had my nativity been fixed in that peaceable position , o then i would willingly , and readily , and chearfully , and joyfully , and thankfully have served my own generation ; whereas now i have no list , and less comfort to do it , being condemned to live in so wicked an age , made up of the dregs of time , the badness whereof is more dangerous then difficult to describe , and may with more safety be confest by the hearers , then exprest by the preacher in his place . ans. i have three things to return in answer hereunto . first , grant the objector speaketh very much of truth herein , yet if the times be so bad as he complaineth , their badness will serve for a foyl to set off his goodness , and render it the more conspicuous , making him , philip . 2.15 . to shine the brighter as a light in the world in the midst of a crooked and perverse nation . alas , thy little faith would have made no show , hadst thou lived in the age of abraham ; thy patience would have seemed but a dwarf to the giant patience of iob , hadst thou been his contemporary ; thy meekness had appeared as nothing , if measured with the meekness of moses , had you been partners in the same generation . whereas now a little faith , patience , meekness , and so of other graces , will make a very good presence in the publick , if the age thou livest in be so bad as thou dost complain , and others perchance do believe . secondly , i suspect this to be nothing else but a device of thy deceitfull heart , thereby to cozen thine own self . the objection speaks the state of thy soul to be much like the temper of the scribes and pharisees , mat. 23.30 . if we ( say they ) had been in the daies of our fathers , we would not have been partakers with the blood of the prophets . yet these pretended pittifull persons were indeed more cruel then their ancestors . their fathers killed the men , they the master ; their fathers the servant they the son ; their fathers murdered the prophets of god , they the god of those prophets , so far forth as he was murderable in his humane nature ; and it is vehemently to be suspected , that if thou beest bad now , thou wouldst not have been good , had the time of thy nativity answered thine own desire . it is a shrewd presumption , that he who behaved himself as a woolf in his own generation , would not have been a lamb in what age soever he had lived . lastly , beggars must be no choosers ; thou art not to serve the generation before thee , nor the generation after thee , nor any other of thy own election , but thy own generation , wherein divine providence hath been pleased to place thee : saint paul saith , ephesians 5.22 . wives submit your selves unto your own husbands . some will say , had i such an one to my husband , i could willingly obey him , he is of so meek , mild and sweet a disposition , but mine is of so morose and froward a nature , it goes against my nature to be dutifull unto him . however , though she hath not the same comfort , she hath the same cause of submission , obliging in conscience to gods command ; husbands must love their own wives , wives obey their own husbands ; husbands and wives with david , must serve their own generation . but now that my sword may cut on both sides , as hitherto we have confuted such who are faulty in their defect , and will not serve their generation ; so others offend in the excess , not being only servants , but slaves and vassals to the age they live in , prostituting their consciences to do any thing ( how unjust soever ) to be a favourite to the times : surely a cautious concealment is lawful , and wary silence is commendable in perilous times . amos 5.13 . it is an evil time , therefore the wise shall hold their peace . and i confess that a prudential compliance in religion in things indifferent , is justifiable , as also in all civil concernments , wherein the conscience is not violated : but wherein the will of the times crosseth the will of god , our indentures are cancelled from serving them , and god only is to be obeyed . there is some difference in reading the precept , rom. 12.11 . occasioned from the similitude of the words in the original , ( though utterly unlike in our english tongue ) some reading it serving the lord , others serving the time . i will not dispute which in the greek is the truer copie , but do observe that davids precedent in my text , is a perfect expedient , to demonstrate that both lections may and ought to be reconciled in our practise : he served his generation , there is serving the times ; but what followeth ? by the will of god , there is serving the lord ; this by him was , by us must be performed . saint stephen , acts 7.2 . began his sermon to the people with these words , men , brethren , and fathers ; which words i thus expound and apply . by men , he meant young folk which had attained to the strength and stature of men , and were much younger then himself . by brethren , those of his own standing and seniority in the world ( probably forty years old or thereabouts ) and therefore he saluted such with a familiar appellation as a badge of equality . thirdly fathers , being aged people , more antient then himself , as appeareth by his term of respect addressed to persons distanced above him . this distinction will serve me first perfectly to comprise , then methodically to distinguish all my auditors in this congregation . i begin with you men , which are of the generation rising , it being bootless for me to address my self to children not arrived at their understanding , concerning whom i turn my preaching to them into praying for them , and wish them good success in the name of the lord . it is your bounden duty to omit no opportunity to inform your selves both in learning and religion , from those that living with you are of more age and experience , and demean your selves unto them with all reverence and respect . o let them go fairly their own pace and path to their graves . do not thrust them into the pit with your preposterous wishes . filius ante diem , o when will he die and his name perish ! rather endeavour to prolong the daies of your parents by your dutifull deportment unto them , stay but a while , and they will willingly resign their room unto you , in earnest whereof those superannated bazzilbaes do contentedly surrender the lawfull pleasures of this life , 2 sam. 20.37 . to you their chimchams , their sons and successors , to be by you with sobriety and moderation peaceably possessed , and comfortably enjoyed . you brethren , who are pew-fellows in the same age with my self , who are past our verticall point , and are now entered into the autumn of our life , give me leave to bespeak you with becoming boldness , familiarity beseeming those of the same form together ; there is a new generation come upon , let us therefore think of going off the stage , endeavouring so to act our parts , that we may come off , not so much with applause from man , as approbation from god . if we live long , we shall be lookt upon as the barren fig-tree that combereth the ground ; we must make room for succession , as our fathers have done for us . and let this be our greatest care , to derive and deliver religion in all the fundamentals thereof , in as good a plight and condition to our sons , as we received it from our fathers . o let us leave gods house as tenantable as we found it , let it not be said , that we willingly let the fair fabrick of faith and good life to run to ruine in our , so that the next age may justly sue us for dilapidations . when our saviour said unto his disciples , matth. 26.21 . verily i say unto you , that one of you shall betray me , they were exceeding sorrowfull , and began every one of them to say unto him , lord is it i ? yea iudas himself lagging at last with his is it i lord ! and was returned with thou saidst it . thus at the last day of judgement shall all generations be arraigned before god . but to confine our application only to those three within the last six-score years ; if god should say unto them , one of you have betrayed my truth , how would it put them all upon their particular purgation ! is it i lord ? saith the first generation in the raign of king edward the sixt ; surely they shall be acquitted who in the marian daies sealed the truth with their blood . is it i lord ? saith the second generation , lasting all the reign of queen elizabeth to the middle of king iames . that also will be cleared as publickly preserving the purity of true doctrine in the thirty nine articles . what a shame shall it be , if when our age shall ask with iudas , is it i ? we shall be returned , thou hast said it . yours is the age that hath betrayed my truth to errour , unity to faction , piety to prophaness ; sad , when such a fact shall be so clear that it cannot be denyed , and yet so foul that it cannot be defended . however , this my too just fear may consist with hope of better things of you , and such as accompany salvation . i must conclude with you reverend fathers , whom my loyalty cannot pass by without doing my due homage to the crown of your age , especially if it be found in the way of truth . give me leave to tell you belong to that generation which is passed out of this world : not only the van or front , and also the main body and battle of your army are marched to their graves ( and their souls i hope to heaven ) whilest divine providence for reasons best known to himself , hath reserved you to bring up ( as i may say ) the very rear of the rear of your generation . o do not mistake this reprieve for a pardon ; and here give me leave to use a plain but expressive similitude . have you never seen a wanton child run a firebrand against the hearth or back of the chymney , and so on a suddain make a skie of sparks ? of which sparks some instantly expire , others continue a pretty time and then go out , others last a little longer , whilest one or two ( as having a greater stock of soot to feed them ) hold out a good while , but at last are extinguisht . man is born to labour , as sparks do fly upward , some presently go out wafted from the womb to the winding-sheet ; others live to ripe men , others to be old men ; some whose temper and temperance are more signal then in others , to be countect wonderous old , but all at last die and fall to the earth . we read , revelat. 10.2 . of an angel who had his right foot on the sea , and his left on the earth . this may seem a strange stride , save that it abateth the wonder , because angels when pleased to assume bodies , may extend themselves to a vast ( though finite ) proportion . but you , though meet men , and weak men , must stride a greater distance ; having your left foot already in the grave , endeavour to have your right foot in heaven , and waving all love of this world , set your minds and meditations alone on god and godliness . in a word , whatever our age be , rising , shining or setting , men , brethren or fathers , let us endeavour with david in my text , according to the will of god to serve our own generation . come we now to the sad occasion of our present meeting , to perform the last christian office to our deceased brother , well known to many of you , and to none better then to my self . a child is like a man in the similitude of parts , though not of degrees , and in some measure he did sincerely with david serve his generation . he was a dutifull son unto his aged mother , as she cannot but confess , and will i hope ( as occasion is offered ) remember and reward it to his wife and children . a loving brother , a kind husband , and i doubt not but his widow will discharge her mutual affection to him in his relations . bathsheba thus describeth a good wife , proverbs 31.12 . she will do her husband good and not evil all the daies of her life . it is not said , all the daies of his life , but of her life . what if he should chance to die , and she to survive him , yea after to marry again , ( as god forbid any should be debarred marrying in the lord , especially for their own and childrens advantage ) yet still she would do good unto him all the daies of her life . to him , that is to his memory , mentioning with respect : to him , that is to his children and friends , carefull over the one , and curteous over the other . he was a tender father and faithfull friend , witness the many volunteer mourners , ( an unusuall proportion for a person of his quality ) who at their own charge have habited themselves , that the outward sadness of their cloathes might express the inward sorrow of their hearts : he was an excellent master , having bred many good workmen in his vocation , and i hope they will prove good husbands too . let me add , he was an excellent subject ; for according to that which his conscience ( with many others ) conceived to be loyaltie : he lost much of , and hazarded all his estate . lastly and chiefly , he was a good saint , having more piety then he shewed , and as daily he consumed in his body , he was strengthened in his soul in faith through christ , whereof he gave many testimonies before , towards , and at his death . what shall i speak of his parts of nature , so far above his education and profession , that he might have past for a scholar amongst scholars , for his wit and pleasant expressions : but god now hath made him his free-man , and paid him his wages for so well serving his generation . finis . notes, typically marginal, from the original text notes for div a40687e-240 * lib. none ep. 70. a sermon of reformation preached at the church of the savoy, last fast day, july 27, 1643 / by thomas fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40686 of text r21908 in the english short title catalog (wing f2461). 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. 38 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40686 wing f2461 estc r21908 12569674 ocm 12569674 63411 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. a40686) transcribed from: (early english books online ; image set 63411) images scanned from microfilm: (early english books, 1641-1700 ; 317:1) a sermon of reformation preached at the church of the savoy, last fast day, july 27, 1643 / by thomas fuller ... fuller, thomas, 1608-1661. 24 p. [s.n.], london : 1643. reproduction of original in yale university library. eng reformation -england -sermons. fast-day sermons. sermons, english. a40686 r21908 (wing f2461). civilwar no a sermon of reformation. preached at the church of the savoy, last fast day, july 27, 1643. by thomas fuller b.d. and minister there. fuller, thomas 1643 6928 0 10 0 0 0 0 14 c the rate of 14 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 john latta sampled and proofread 2002-10 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a sermon of reformation . preached at the church of the savoy , last fast day , july 27 , 1643. by thomas fuller b. d. and minister there . london , printed in the yeare of our lord . 1643. a sermon of reformation . heb. 9.10 . vntill the time of reformation . those who live beyond the polar circles , are called periscii , because they have shadows round aboue them . in a more mysticall meaning the jewes before christ may be so called , living in constant umbrages of types and ceremonies which were taken away when the sunne of righteousnesse did arise . their sacrificing of lambes and rammes , and kids and goats , and calves , and kine , and turtle-doves , with their observing of meates and drinkes , and dayes , whereas the apostle saith , colos. 2.17 . a shadow of things to come , but the body is of christ . yea , in some sense i may safely say , that the very sanctum and sanctum sanctorum , was still but the outward atrium , as containing therein such types , as related to a higher and holier truth : to instance only in the holy of holies , herein were seven sacred utensils , all full fraught with heavenly mysteries . first , the golden censor , signifying our prayers mingled with christs merits ( woefull for us if he did not give better incense then we bring ) which he offers up for us to his father . secondly , the arke of the covenant overlaid round about with gold ; whilest shittim wood was in the middest thereof , to typifie christs humanity decked and adorned with his godhead . thirdly , the pot of manna , looking backwards in memoriall of the miraculous meat of the israelites in the wildernesse : and forwards to set forth angels food in heaven , which is neither to eat nor to drinke , but to doe gods will , and to see gods glory . fourthly , aarons rod which budded , and besides the history contained therein , alluded to christs resurrection , that branch of iesse cut downe and cast out amongst the dead : which yet afterwards did revive , flourish , and fructifie . fifthly , the tables of the covenant , wherein the commandements were written by gods finger , to intimate , that only an infinite power can effectually print gods lawes in our hard and obdurate hearts . sixthly , the golden cherubims overshadowing the mercy-seat with their wings , and looking towards it ; to shew , that the mystery of gods mercy is to be covered from the curiosity of prophane eyes , whilest the pious may with comfort behold it . seventhly , and lastly , the mercy-seat it selfe ; the embleme of that mercy-seat in heaven , to which poore penitents being cast at the barre of gods justice have a free and open appeale . all these were of gold and pure gold , and yet saint paul ( gal. 4.9 . ) calleth all legall ceremonies beggarly elements , in comparison of christ the truth , in whom these did determine and expire : as the rude lines of black-lead wherwith the picture is first drawne , vanish away when the curious limner layeth on the lively colours ; so that all these outward ordinances had an end at the comming of christ , being only to last , vntill the time of reformation . the text is so short , it needs not to be divided , only the word reformation must bee expounded ; a word long in pronouncing and longer in performing , as generally signifying the bettering , and amending of what is amisse ; in greeke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a through rectifying . however , sometimes the word reformation is not opposed to things bad in their owne nature , but to things that are lesse perfect , and may be more perfected , as in the text . for the ceremoniall law of the jewes was compleat in its kinde , as given of god , and every thing made by him , must be like him that made it very good . yet comparatively that law was imperfect , and needed a reformation , which was performed at christs comming . besides , though the ceremoniall law was good in it selfe , yet it was bad as it was abused by the ignorant jewes . for though the knowing patriarks looked through , and beyond the types to the messias himselfe : yet the dull people mistaking the shell for the kernell , and the casket for the jewell ; lodged their soules where they should only have bayted , and did dote on the shadowes as on the substance it selfe ; in which respect the peoples judgements , as well as those ceremonies , needed a reformation . the maine point we shall insist on , is this ; that christians living under the gospel , live in a time of reformation , which will appeare in severall particulars : for besides ceremonies removed according to the principall intent of the text ; manners are now reformed and doctrine refined : poligamy connived at in the patriarks , now generally condemned , the bill of divorce cancelled by christianity , which was permitted to the jewes , not because that was good , but because they were bad , and by this tolleration were kept from being worse . the second table abused by the restrictive comments of the pharisees , confining those lawes ( which were made to confine them ) onely to the outward act , are now according to our saviour interpretation extended to their true demention . the mistery of the trinity clouded in the old testament , is cleered in the new . the doctrine of gods righteousnesse by faith , of the merrit of christ , of the spirit of adoption , of the resurrection of the body , darkly delivered under the law are manifested in the gospel , with many other heavenly revelations . let us be hartily thankfull to god , who gave us to be borne since the comming of christ in the time of reformation . our twi-light is cleerer then the jewish noon-day : the men of china use to brag , that they ( because of their ingenious civility ) have two eyes , the europaeans one , and that all the world besides are starke blinde ; more truely it may be said that the christans had two eyes , the law and gospell ; the jewes but one , the law alone , and all people and pagans besides sit in darknesse and the shadow of death . the jewes indeed saw christ presented in a land-scept , and beheld him through the perspective of faith , seeing the promises a farre off . but at this day a dwarfe-christian is an overmatch for a gyant jew in knowledge , as appeareth by our saviours riddle , mat. 11.11 . among them that are borne of women there hath not risen a greater then john the baptist : notwithstanding he that is least in the kingdome of heaven , is greater then he . which riddle is thus untyed : iohn baptist was the greatest amongst the children of women , because other prophets foresaw christ , he saw him ; others spake of christ , he spake to him , and had the high honour to baptize him with water , by whose spirit he himselfe was baptized : yet was he the least in the kingdome of heaven ( which properly began after cerists ascention ) because though perchance acquainted with the generals thereof , the particulars of the time , place , meanes and manner , were as much conceal'd from him , as cleerly revealed unto us . he never knew that iudas should betray christ ; caiphas accuse him , peter deny him , pilate condeme him , souldiers crucifie him , nicodemus embalme him , ioseph bury him . these , and many more circumstances of our saviours passion , resurrection and ascention , now histories to our children , were misteries to iohn baptist ; who , though christs harbinger to prepare his way , yet did not live to see his master to possesse what he had provided for him : wherefore if alexander the emperour did count himselfe much indebted to the gods , that he was borne a grecian , and not a barbarian , how thankfull ought we to be to god , who gave us to be borne neither jewes , nor pagans , but christians , since the time of reformation . but this indeed were true , if all things in the church continued at this time in the same condition of primative purity , whereto christ reform'd it . but long since , that falling away , foretold by the apostle , is come to passe , and that man of sinne hath played his part in the church , therein deforming manners with vice , doctrine with heresie , discipline with superstition . as for any reformation which since hath happened in england , it hath been but partiall and imperfect . king henry the eight brake the popes necke , but bruised not the least finger of popery ; rejecting his supremacy , but retaining his superstition in the six articles . the reformation under edward the sixth , was like the reformer , little better then a childe , and he must needs be a weake defender of the faith , who needed a lord protector for himselfe : as nurses to woe their children to part from knives , doe suffer them to play with rattles ; so the state then permitted the people ( infants in piety ) to please themselves with some frivious points of popery , on condition they would forsake the dangerous opinions thereof . as for queene elizabeth , her character is given in that plaine , but true expression , that she swept the church of england and left all the dust behind the doore . her successors have gone in the same path , and the same pace with little alteration , and lesse addition in matters of moment , save that besides some old errours unamended ; many innovations have broken in upon us , which might be instanced in , were it as safe as it is easie to reckon them up . we therefore desire and expect a through reformation , to see christ mounted on his throne , with his scepter in his hand , in the purity of his ordinances , and we shall grieve and groane untill such a reformation . this objection containes many parts , and must be taken asunder : some things therein are freely to be granted , and others flatly to be denied , and others warily to be qualified . we freely confesse the deformation by popery , as also , that the reforming was by henry the eight and edward the sixth ( good prince , of whom i had said , that he dyed too soone , but because he dyed when god would have him ) were but partiall and imperfect . withall , we flatly deny that queene elizabeth left the dust behinde the doore , which she cast out on the dunghill ; whence this uncivill expression was raked up . the doctrine by her established , and by her successors maintained in the 39. articles , if declared , explained and asserted from false glosses , have all gold , no dust or drosse in them . againe , we freely confesse that there may be some faults in our church in matters of practice and ceremonies , and no wonder if there be , it would be a miracle if there were not : besides , there be some innovations , rather in the church then of the church , as not chargeable on the publique account , but on private mens scores , who are old enough , let them answer for themselves . religion in england , is like the cloathes of the isralites , deuteronomie 29.5 . which for many yeeres together waxed not old . alas , in some places it is thread-bare , may it have a new nappe ; in more it is spotted , may it be well scowred ; and in all places rent asunder , may it be well mended . a through reformation , we , and all good men doe desire with as strong affections , though perhaps not with so loud a noise , as any whatsoever . the highest clamour doth not alwayes argue the greatest earnestnesse . but with this qualification , that by through reformation , we meane such a one , whereof we are capable , pro statu viatorum , made with all due and christian moderation : that arrow is well drawne , that is drawne to the head , but it may over-drawne cleane through the bow , and so doe no good . there is in like manner a possibility of out-doing , even in the point of reforming : and therefore how a true through reformation may be made , and managed long to continue , by gods assistance and your patience ; i will take in hand to give the true characters of such who are to be true and proper reformers . first , they must have a lawfull calling thereunto : what better deede then to make brothers friends , and to be an equall umpire betwixt them ? yet christ himselfe declin'd the imployment , as out of his vocation , luke 12.14 . who made me a iudge or devider over you . some good duties lye in common to all good men . whosoever is called a christian hath a just calling to performe them : 't is so farre from being a sinne for any to doe them , that it is a sinne for any to leave them undone . but there be other duties , which god hath impaled in , for some particular persons , so that it is a ryot or trespasse at least for any other to force their entrance into them : amongst these actions , reformation of churches is a chief , as of highest honour , and greatest concernment . now , the supreme power alone , hath a lawfull calling to reforme a church in those respective places , wherein it is supreme ; where this supreme power is seated , the statists of the severall places may judge , the divine goeth no farther , but to maintaine that where the supreme power is , there alone is the power of reformation ; as it plainely appeares by the kings of iudah in their kingdome . two sorts of idolatry , the jewes therein were guilty of : the one grosse , the other refined . grosse idolatry against the first commandement , in worshipping a false god , as baal , and the like . refined idolatry , against the second commandement , in worshipping the true god after false and forbidden manner , 2. chronicles 33.17 . neverthelesse the people did sacrifice still in the high places , yet unto the lord their god onely . grosse idolatry found many reformers , asa , ioash , amaziah , vzziah , iotham , manasseh , whilest onely two iehosaphat and hezekiah , endeavoured the reforming of refined idolatry , and iosiah alone perfected it . in both we may observe , that the kings were praised for doing so much , or dispraised for doing no more , which plainly proves , that the reforming of the church did properly pertaine unto them . god neither mistakes , nor confounds the good deeds , or rewards of men ; but set the due praises on the true persons ; the person that doth well shall be praised : the prince shall not be commended for the good deeds of the people , not the people commended for the good deeds of the prince ; indeed gods threatens the common people of israel , leviticus 26.23 . with beasts , warres , and many other plagues , if they will not be reformed . but we never read that god reproved the people , for not reforming the jewish church from idolatry , as a taske belonging to the supreme power placed over them . meane time meere private men must not be idle , but move in their spheare till the supreme power doth reforme . first , they are dayly to pray to god to inspire those who have power and place with will and skill , couragiously to begin , constantly to continue , and happily to conclude such a reformation . secondly , they are seriously to reforme themselves : he needs not to complaine of too little worke , who hath a little world in himselfe to amend : a good man in scripture is never called gods church ( because that is a collective terme belonging to many ) but is often termed gods temple , such a temple it is lawfull for every private man to reforme : he must see that the foundation of faith be firme , the pillars of patience be strong , the windowes of knowledge be cleere , the roofe of perseverance be perfected . thirdly , he may reforme the church in his house , philemon 2 , carefully looking to his owne family , ioshua 24.15 . that he and his house may serve the lord . but as for the publique reforming of the church in generall , he must let it alone as belonging to the supreme power , to whom it is appropriated . but seeing wee have occasion to speake of lawfull callings , what calling ( may some say ) have you to meddle with this point above your reach , and without your compasse ; who penned your commission to take such matters in hand ? leave the describing of reformers characters to such , who have more age , experience , and ability to performe it . i am , or should be , most sensible of mine owne weakenesse , being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the least of those that dispence the word and sacraments . yet have i a calling as good as the church of england could give me : and if she be not ashamed of such a sonne , i count my selfe honoured with such a mother . and though meere private christians may not intermeddle with publick reforming of a church , gods prophets have in all ages , challenged the priviledge to tell necessary truths unto the greatest . the tongue used to be cut out of the roman sacrifices , and given unto their heraulds , to shew that freedome of language was allowed them . we are christs ambassadours , 2 corinthians 5.20 . and claime the leave to speak truth with sobernesse : and though i cannot expect my words should be like nailes fastened by the masters of the assemblies , eccl. 12.11 . yet i hope they may prove as tacks , entred by him that desires to be faithfull and peaceable in israel . the second requisite in reformers , is piety . the very snuffers in the tabernacle were made of pure gold , exodus 37.23 . they ought to be good themselves , who are to amend others , least that reproofe fall heavie on them , psalme 50.16 . but unto the ungodly ( saith god ) why doest thou preach my lawes , and takest my covenant in thy mouth ? whereas thou hatest to bee reformed , and hast cast my words behinde thee . and though sometimes bad men may reforme others , by vertue of their office : yet when it is done by the office of their vertue , and efficacy of their goodnesse , it is more gracefull in it selfe , more acceptable to god , and more comfortable to the doer . thirdly , knowledge in a competent , yea , plentifull measure : dangerous was the mistake committed by sir francis drake in eighty eight ; when neglecting to carry the lanthorne , ( as he was commanded ) in the darke night , chased five hulkes of the dutch merchants , supposing them to have been his enemies of the spaniards . such and worse errors may be committed in the reforming of a church , good mistaken for bad , and bad mistaken for good , where the light of knowledge is wanting for direction . fourthly , true courage and magnanimity , reformers need to be armed with a stout spirit cap à pee , which are to breake through the front of bad customes long received . such customes , as they are bad , are vsurpers , as they are customes are tyrants , and will stickle stoutly to stand in their old place . saint matthew saith , 27.15 . at the feast the governour was wont to release unto the people a prisoner . saint luke saith , 23.17 . of necessity he must release one unto them at the feast . what was but a curtesie at the first , grew in processe of time to bee a custome , and at last became a necessity . such customes made necessary by continuance must reformers expect to encounter , and resolve to remove . o , coward-lines in a magistrate is a great sinne ! who would thinke to finde the fearfull marching in the fore-front ? and yet in that forlorne hope which goeth to hell , revelations 21.8 . see them first named , but the fearfull , the unbeleeving and abominable , &c. so necessary is christian courage , especially in a reformer . fifthly and lastly , they must be endued with christian discretion , a grace that none ever speak against , but those that wanted it ; a good man will guide his affaires with discretion , psalme 112.5 . i must confesse there is a discretion ( falsely so called ) both carnall in it selfe , and inconsistent with true zeale , yea , distructive of it . christ had two disciples of the same name , the one a true man , the other a traytor , both iudasses . wherefore to prevent mistakes , the former is never cited in scriptures , but with an addition , iudas saith unto him , not iscariot , lord , &c. iohn 14.22 . iudas the servant of jesvs christ , and brother of iames , iude 1. in like manner wee , here mentioning discretion , call it christian discretion , for difference thereof , that all may know , we meane not that which destroyes zeale , but that which directs it ; not that which quencheth zeale , but which keepes it in the chimney , the proper place thereof ; not that which makes it lesse lively , but what makes it more lasting . this discretion , though last named , is not least needfull in the reformers of a church ; and must principally appeare in two things ; first , the not sparing of the tares for the wheats sake . secondly , the not spoyling the wheat for the tares sake . the not sparing the tares for the wheats sake . by tares we understand , not only things unlawfull in a church , but things unexpedient and unprofitable , which also must be removed . the barren fig-tree , luke 13.17 . was condemned , not for bearing deadly or dangerous fruit , but none at all . cut it downe , why cumbereth it the ground ? gods garden ought to bee so well dressed , as to have nothing superfluous , that doth harme that doth no good therein . hee that will not worke , neither shall hee eate , 2 thessalonians 3.10 . if such ceremonies are to be found in our church , which will not labour , neither needfull in themselves , nor conducing to decency , let them no longer have countenance in the church , nor maintenance from it . the not spoyling the wheat for the tares sake , and letting those things alone which are well ordered already . yet is there a generation of anabaptists , in number fewer , i hope , then are reported , yet more i fear then are discovered ; people too turbulent to obey , and too tyrannicall to command . if it should come into their hands to reforme , lord what worke would they make . very facile , but very foule is that mistake in the vulgar translation , luke 15.8 . instead of everrit domum , shee swept the house , 't is rendred , evertit domum , she overturnd the house . such sweeping we must expect from such spirits , which under pretence to cleanse our church , would destroy it . the best is , they are so farre from sitting at the helme , that i hope they shall ever be kept under hatches . now as discretion discovereth it selfe in the matter of reformation , so also it appeareth in the manner thereof . first , it is to be done with all reverence and respect to the ancient fathers . these , though they lived neer the fountain of religion , yet lived in the marches of paganisme ; as also in the time wherein the mystery of iniquity began to work , which we hope is now ready to receive the wages . if therefore there be found in their practice any ceremonies smacking of paganisme or popery , and if the same can be justly chalenged to continue in our church , i plead not for their longer life , but for their decent buriall . secondly , with honourable reservation to the memories of our first reformers . reverend cranmer , learned ridley , down right lattimer , zealous bradford , pious philpot , patient hooper , men that had their failings , but worthy in their generations ; these bare the heat of the day , indeed , which were burnt to ashes ; and though we may write a fairer hand then they , yet they affixed a firmer seal , that dyed for their doctrine . lastly , with carefulnesse , not to give any just offence to the papists . say not , we need not to feare to offend them , who would confound us . we have so long waited for their conversion , we have almost seene our subversion . indeed we are forbidden to offend gods little ones , but not inhibited to offend the devils great ones . and though s. paul bids us to give no offence to those that are without , that is meant of pure pagans ; and therefore the papists being neither well within nor well without , fall not under that precept . for all these expressions savour more of humor then holinesse , of stomack , then the spirit . though papists forget their duty to us , let us remember our duty to them ; to them , not as papists , but as professors of christianity , to their persons , not erronious opinions , not giving them any just offence . but if they will be offended without cause , be their amends in their own hands . if rebeckah will come to isaac , she shall be wellcome . but in no case shall isaac go back to rebeckah , genesis 34.6 . beware that thou bring not my son thither again . these five ingredients must compound effectuall reformers . where any , or all of these are wanting , a reformation will either not be made , or not long kept . witnesse the pretended reformation , the papists so much bragge off , in the last of queen mary , in the university of cambridge , by the delegates of cardinall poole . where nothing of worth was done , but many foolish ceremonies enforced , and the bones of bucer and phagius burnt . it passeth for the expression of mad man , to beat the aire ; and it is little better to beat the earth . to fight ( as they did ) against dust and ashes , bodies of men long before buried : except they thought by this similitude of burning dead bodies , to worke in silly people a beliefe of purgatory fire , tormenting soules deceased . now when it came into question whether the ordinances and decisions of those reformers should be ingrossed in parchment , or in paper , doctor swinborne , master of clare hall gave his opinion , that paper would doe the deed well enough , as being likely to last longer then those decrees should stand in force ; as afterward it came to passe , they being all rescinded in the next yeer , being the first of queene elizabeth . two things more must here be well observed . first , that there is a grand difference betwixt founding of a new church , and reforming of an old . for the former , saint paul outstript all men in the world . the papists bragge much of king edgar , who is said to have founded as many monasteries , as there be weekes in the yeer . surely more churches in asia and europe were built from the ground by saint paul , who strived to preach the gospel , not where christ was named , lest he should build upon another mans foundation , romans 15.20 . but reforming of churches is an easier work , as not giving a church the life but the lustre ; not the birth but the beauty ; either repairing what is defective , or removing what is redundant . thus we acknowledge solomon the sole founder of the temple , though ioash repaired it , amending the breaches thereof . iotham enlarged it , adding the beautifull porch thereto ; and ezechiah adorned it , covering the pillars with silver therein . however , it is worth our observing , that reformers are sometimes ambitious to entitle themselves to be founders , as being covetous of credit , and counting it more honour to make a thing , then to mend it . thus nebuchadnezzar boasted , daniel 4.30 . is not this great babylon that i have built for the house of the kingdome , by the might of my power , and for the honour of my majesty ? whereas babylon was built by nimrod , or ( as others say ) semyramis , many yeers before nebuchadnezzars cradle was made . yet he , no doubt , did encrease , strengthen , and beautifie it ; on which title , see how he engrosseth all the glory unto himselfe , as first , and sole founder ! is not this great babylon that i have built ? let none in like manner brag , that they are now the first founders of a church in england , built long since therein , time out of minde . we deny and defile such papists as say that augustine the monke was the first apostle of this island , where the gospel long before had been preached , though not to the saxons our ancestors , yet to the britans our predecessors . yea , having cause to search who first brought christianity over into britanny , my endeavours have been still at a losse and left at uncertainty . perchance as god , deuteronomie 34.6 . buried the body of moses , that no man knoweth the place of his sepulchre unto this day , to cut off from the jewes all occasion of idolatry ; so it seems his wisdom hath suffered the names of the first founders of religion here to be covered in obscurity , to prevent posterity from being superstitious to their memories . however , if justly we be angry with the papists for making the brittish church ( a tall stripling grown , ) to weare swadling cloathes againe : more cause have we to distaffe the pens and preachings of such who make their addresses unto us , as unto pure pagans where the word is newly to be planted . a moderne author tels us a strange story , how the servants of duke d. alva , seeking for a hawke they had lost , found a new country in the navell of spaine , not known before , invironed with mountaines , and peopled with naked salvages ; i should wonder if such a terra incognita could be found in england ; which ( what betwixt the covetousnesse of landlords and the carefulnesse of tenants ) is almost measured to an acre . but if such a place were discovered , i must allow that the preachers there were the first planters of the gospel , which in all others places of the kingdom are but the continuers thereof . i hope christ hath reaped much goodnesse long ago , where these , now , new pretend to plant it . and if england hath not had a true church hitherto , i feare it will not have a true church hereafter . the second thing i commend unto you is this , that a perfect reformation of any church in this world may be desired , but not hoped for . let zenophons cyrus be king in plato's common-wealth ; and batchelors wives breed maides children in mores vtopia , whilest roses grow in their gardens without prickles , as saint basil held they did before the fall of adam . these phansies are pleasing and plausible , but the performance thereof unfeisable ; and so is the perfect reformation of a church in this world difficult to bee described , and impossible to be practised . for besides that sathan will doe his best , or rather his worst to undoe it ; man in this life is not capable of such perfection . look not to finde that in man out of paradise , which was not found in man in paradise , continuance in an holy estate . martin luther was wont to say , he never knew good order in the church last above fifteen yeares , in the purity thereof ; yea , the more perfect the reformation is , the lesse time it is likely to last . mans minde being in constant motion , when it cannot ascend higher , will not stand still , but it must decline . i speake not this to dis-hearten men from endeavouring a perfect reformation , but to keep them from being dis-heartned , when they see the same cannot be exactly observed . and yet there are some now adayes that talke of a great light , manifested in this age more then ever before . indeed we modernes have a mighty advantage of the ancients , whatsoever was theirs , by industry , may be ours . the christian philosophy of iustin martyr ; the constant sanctity of cyprian ; the catholick faith of athanasius ; the orthodox judgement of nazianzen ; the manifold learning of ierome ; the solid comments of chrysostome ; the subtill controversies of augustine ; the excellent morals of gregory ; the humble devotions of bernard : all contribute themselves to the edification of us , who live in this later age . but as for any transcendent extraordinary miraculous light , peculiarly conferred on our times , the worst i wish the opinion is this , that it were true . sure i am that this light must not crosse the scripture , but cleere the scripture . so that if it affirmeth any thing contrary to gods written word , or enforceth any thing ( as necessary to salvation ) not exprest in gods word ; i dare boldly say , that such a light is kindled from hell . as for the opinion of christs corporall visible kingdome , to come within few yeares , i will neither peremptorily reject it , not dare absolutely receive it . not reject it , lest i come within the compasse of the apostles reproofe , 2 peter 2.12 . speaking evill of the things they understand not . confessing my selfe not to know the reasons of their opinions , who though citing for it much canonicall scripture , yet their interpretations thereof may be but apocrypha . nor dare we receive it , not being safe to be familiar with strangers at the first sight ; and this tenent is strange , as set commonly afoot with these few last yeares . i am afraid rather on the contrary of a generall defection . seeing the word is so slighted , and the guests begin to play with their meat , i feare lest god the master of the feast , will call for the voyder : that so when christ comes to judgement , he shall finde no faith on the earth . but of things to come , little and doubtfully . if this opinion of christs corporall comming very shortly be true , i hope if we live , we shall have our share therein : if otherwise , moses hath no cause to complaine , if dying he commeth not into the earthly canaan , but into the heavenly . meane time whilest we expect the personall comming of christ , let us pray for the peaceable comming back of him , who sometimes is called christ in the scripture , the lords annointed . o the miserable condition of our land at this time , god hath shewed the whole world , that england hath enough in it selfe to make it selfe happy or unhappy , as it useth or abuseth it . her homebred wares enough to maintain her , and her homebred warres enough to destroy her , though no forreigne nation contribute to her overthrow . well , whilest others fight for peace , let us pray for peace ; for peace on good termes , yea on gods termes , and in gods time , when he shall be pleased to give it , and we fitted to receive it . let us wish both king and parliament so well , as to wish neither of them better , but both of them best . even a happy accommodation . only this i will adde , that his majesty in making his medals , hath tooke the right course to propagate his promises and most royall intentions to posterity , and raise it to behold the performance thereof . seeing princes memories have beene perpetuated by their coines , when all other monuments , arches , obelisks , piramids , theaters , trophies , and triumphs , have yeelded to time , and been quite forgotten . yea , t is probable , that the names of some short reigning emperours had been quite lost , if not found in their impresses on their monies , coynes , having this peculiar priviledge to themselves ; that after they had beene buried many yeares in the ground , when taken up againe , they have life enough to speake the names of those princes that caused them and their impressions to be stamped , either to their eternall shame or lasting honour . to conclude , let us all provide for that perfect reformation in the world to come ; when christ shall present the church his spouse to god his father , without spot , comming from mans corruption , or wrincle , caused by times continuance . when we shall have a new heaven and a new earth , wherein shall dwell righteousnesse . with judgements reformed from error , wils reformed from wilfulnesse , affections reformed from mistaking their object , or exceeding their measure ; all powers and parts of soule and body reformed from sinne to sanctity . let us wait all the dayes of our appointed time till our change come . untill this time of reformation . amen . finis . notes, typically marginal, from the original text notes for div a40686e-100 vse . object . answ. object . answ. camdens eliz. p. 367. fox . acts monum. pag. 1064 in a book of directions to travel . a sermon preached at the collegiat [sic] church of s. peter in westminster, on the 27 of march, being the day of his majesties inauguration by thomas fuller. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40688 of text r202167 in the english short title catalog (wing f2465). 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. 39 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40688 wing f2465 estc r202167 13044935 ocm 13044935 96910 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. a40688) transcribed from: (early english books online ; image set 96910) images scanned from microfilm: (early english books, 1641-1700 ; 739:7) a sermon preached at the collegiat [sic] church of s. peter in westminster, on the 27 of march, being the day of his majesties inauguration by thomas fuller. fuller, thomas, 1608-1661. [2], 26 p. printed for john williams ..., london : 1643. the first of two editions published in the same year. described in oxford bibliographical society, proceedings & papers, vol. 4, p. 103. reproduction of original in the university of illinois (urbana-champaign campus). library. eng bible. -o.t. -samuel, 2nd, xix, 30 -sermons. sermons, english -17th century. a40688 r202167 (wing f2465). civilwar no a sermon preached at the collegiat church of s. peter in westminster, on the 27. of march, being the day of his majesties inauguration. by t fuller, thomas 1643 7496 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 john latta sampled and proofread 2002-10 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a sermon preached at the collegiat church of s. peter in westminster , on the 27. of march , being the day of his majesties inauguration . by thomas fuller , b.d. london , printed for iohn williams , at the signe of the crowne in saint pauls church-yard , 1643. a sermon preached at the collegiate church of s. peter in westminster , on the 27. of march , being the day of his majesties inauguration . 2. sam. 19.30 . yea : let him take all , forasmuch as my lord the king is come againe in peace unto his own house . it is as naturall for malicious men to backbite , as for dogs to bite , or serpents to sting ; see this in ziba , who rais'd a false report on his master mephibosheth , and accused him to david ( when he departed from jerusalem ) of no lesse then high treason , as if in davids absence he affected the kingdom for himself : well was ziba studied in the art of slandering , to charge home , and draw his arrow to the head ; for in haynous accusations , when the wound is cured , the very scarre will kill , and though the innocence of the party accused may chance to cleare the main debt , yet the arrerages of the suspition will be enough to undoe him : but i wonder not at ziba's accusing mephibosheth , i wonder at davids believing ziba , at the first information , of a single witnes , and him a servant against his master , without further proof , as hearing both parties , to proceed to censure and fine mephibosheth with the losse of his lands , was a piece of unjust justice , wherein david cannot be excused , much lesse defended . all that can be said for him is this , that not david , but davids distractions passed this sentence , so that being in feare and fright , and flight , it can scarce be accounted his deliberate act : once he said in his hast , all men are lyars , and now being on the spurre in his speed , he believes mephibosheth was a traitor . 2. but it pleased gods providence that in this chapter the tide was turned , and david returned to jerusalem , where mephibosheth meeting him , was admitted to speak in his owne behalf , and makes a plain and pithy narration of the matter : innocence hath so clear a complexion , that she needs no painting , and a good cause consisting in matter of fact , when it is plainly told , is sufficiently pleaded : he shews how that violenta detentio withheld him from attending on david , being no lack of his loyalty , but the lamenesse of his legs , which might and should have been helpt , had not ziba hindred it on purpose , in refusing to saddle his asse ; and thus having wrong'd his master at home , he then traduced him abroad , transferring his own guile , to make it become the others guiltinesse : soon did david perceive his errour , and to make amends did order , that the lands should be held in copartnership betwixt them ; mephibosheth have one moiety , and ziba the other ; why speakest thou any more of thy matters ? i have said it , thou and ziba divide the lands . 3. this did not satisfie mephibosheth , not because it was too little , but because it was too much ; hee now needs nothing , seeing his soveraign is returned in safety : and therefore desires that ziba may have all , according to davids former appointment ; yea , let him take all . this he did partly perchance to assert the honour of david : it should never be said , that david said any thing , and it was not done ; what grants hee made , mephibosheth would make good , though with the losse of his lands : it beares no proportion to the greatnesse of princes , nor stands with the statelinesse of states , to say and unsay , doe and undoe , order and disorder againe , whose first resolutions are presumed to be grounded on so good reason , they shall need no revocation . but chiefly he did it to shew the hyperbole of his happinesse , and transcendency of his joy , conceived at davids safe return ; joy which sweld up him in full measure , pressed down , shaken together , and running over . yet lest the least drop of so precious a liquor as this was ( being the spirits of loyalty distill'd ) should be spilt on the ground , let us gather it up with our best attention , and poure it in our hearts to practise it , as it flowes from the text , yea , let him take all , &c. 4. the words contain a large grant , and a just consideration moving thereunto ; the large grant , let him take all : wherein observe the granter , mephibosheth : the grantee , ziba : and the thing granted , all . ( i. e. ) house and lands and rents , and profits , and emoluments , and obventions , & hereditaments , with the appendants and the appurtenances thereunto belonging . what the warinesse of modern men deviseth in many words , and all twisted together ( few enough to hold in this litigious age , wherein a span of land cannot be conveyed in lesse then a span of parchment , ) see all these words summ'd up in this one word all in my text , let him take all . secondly , here is the consideration of the granter , which consisteth not in any mony paid , or service perform'd by the grantee , but onely in respect of a generall good , which god had bestowed on david , and in him on all israel , forasmuch as my lord the king is come in peace to his owne house . 5. in prosecuting which parts , i could desire that my discourse might have been open and champion to proceed in an even and continued style , but my text is incumbred with so many difficulties , that my sermon must rise and fall into hills and dales of objections and answers , which answers , as so many fruitfull vallies , shall afford us plentifull store of profitable observations . 6. object . the first hill which we are to climbe is an objection , if not within the walls , yet surely in the suburbs of my text . why ? ( may some say ) me thinks david doth mephibosheth justice but by halfes ; for when his innocence so plainly appeared , the slanderer should have been soundly punished : thou and ziba divide the land : he should rather have divided ziba's head from his shoulders ; or of all the land , leave him onely one tree , wherein hee should be justly executed , as a land-mark to forewarne all deceitfull servants how they tread on so unwarrantable wayes . what hope was there he would hereafter prove faithfull to his prince , that was false to his master ? yea , this was contrary to the fundamentall lawes of davids family , psal. 101.5 . who so privily slandereth his neighbour him will i cut off : whereas ziba here was so far from being cut off , that he was both freely forgiven , & fairly rewarded , for the malicious disservice he had done his master . 7. resp. i answer , we must consider that ziba was a considerable man in his tribe of benjamin , and probably might make a great impression on the people : besides , great was his experience , being an old courtier of sauls , greater the allyance to him , and dependance on him , having fifteen sonnes and twenty servants , ( all now officiously attending on king david at his return , as it is in the seventeenth verse of this chapter . ) greatest of all was his will and skill to doe mischef , and therefore no wonder if david was unwilling to offend him . secondly , consider david was at this time in the non-age , ( not to say infancy ) of his new-recovered kingdome . wary physitians will not give strong purges to little children , and david thought it no wisdome at this time , on these terms , as matters stood with him , to be severe in his proceedings ; but rather by all endeerments to tye and oblige the affections of his people the faster unto him . we may see this in the matter of shimei , which immediately concerned david himselfe ; yea when by abishai he was urged and prest to punish him , shall not shimei be put to death for this , because he hath cursed the lords annointed ? yet davids policy was so farre above his revenge , that he not onely flatly rejected the motion , but also sharply reproved the mover , what have i to doe with you yee sonnes of zerviah , that yee should this day be adversaries unto me ? shall there any man be put to death this day in israel ? for doe i not know that i am this day king over israel ? he would not have the conduits run bloud on the day of his new coronation , nor would he have the first page in the second edition of his soveraignty written in red letters , but rather sought ( by all acts of grace ) to gaine the good will of his subjects . hence wee observe , 8. magistrates sometimes are faine to permit what they cannot conveniently punish for the present . thus sometimes chirurgions leave their ulcers unlaunch't , either because they are not ripe , or because perchance they have not all their necessary instruments about them . and indeed , if statists perceive , that from the present removing of an inconvenience , a greater mischief will inevitably follow , 't were madnesse to undo a state for the present , for feare it will be undone hereafter . perchance the wisdome of our parliament may suffer in the censures of such , who fathome mysteries of state by their owne shallow capacities , for seeming to suffer sectaries and schismaticks to share and divide in gods service with the mephibosheths , the quiet and peaceable children of our church : and indeed such sectaries take a great share to themselves , having taken away all the common prayer out of most places , and under pretence to abolish superstition , have almost banish't decency out of gods church : but no doubt the sages of our state want not will , but wait a time when with more conveniencie , and lesse disturbance ( though slowly , surely ) they will restraine such turbulent spirits with david in my text , who was rather contented , then well pleased , to passe by ziba for the present . 9. object . yea , but ( may some say ) this speech of mephibosheth cannot be allowed either in piety or policie : for if he speak true , then he was a foole ; and if he spake false , then he was a flatterer . if he spake true , then he was a foole ; for what wise man would at once give away all that he hath . charity may impart her branches , but she must not part with her root : the wisdome of our grand charter hath provided , that no offender ( though for an hainous fault ) should be so heavily amerced , but alwaies salvo suo sibi contenemento ; what favour is afforded to malefactors , charity surely should give to its selfe , as not thereby to prejudice and impaire her owne livelihood : i commend the well bounded and well grounded bounty of zacheus , luke 19.8 . behold , lord , halfe of my goods i give to the poore : but with mephibosheth to give all his goods , and that not to the poore , but to a couzening cheating servant , was an action of madnesse . how would he doe hereafter to subsist ? did he expect hereafter to be miraculously fed with manna dropt into his mouth ? or in his old age would he turne court almes-man , and live on the bounty of others ? and grant he could shift for himselfe , yet what should micah his son doe , and his future posterity ? if he spake false , then he was a flatterer ; and said it onely to sooth david , when he meant no such matter : but court-holy-water never quenched any thirsty soule . flatterers are the worst of tame beasts , which tickle princes even to their utter destruction . 10. resp. i answer , he was neither foole nor flatterer , but an affectionate subject , and at the present , in a mighty passion of gladnesse : but first we must know , that it behoved mephibosheth to doe something extraordinary ; and in his expressions to exceed the size and standard of common language ; were it onely to unstain his credit from the suspition of disloyalty ziba had cast upon him . secondly , mephibosheth was confident and well assured , that whatsoever david did for the present , yet hereafter , when sufficiently informed of mephibosheths innocence , hee would make not onely competent , but plentifull provision for him . but lastly and chiefly we must know , that these words of mephibosheth were spoken in a great passion of joy , and passionate speeches must alwayes sue in chauncery , and plead to have the equity of a candide and charitable construction allowed them : let us not therefore be over-rigid , in examining his words when we knew his meaning , that he was affected with an unmanageable joy at davids safe return : rather hence let us learn . 11. speeches spoken in passion must not be strercht so farre as they may be strain'd , but have a favourable interpretation ; for such is the very nature of passion , that it can scarce doe any thing but it must over-doe . seest thou then the soule of a man shaking with feare , or soaring with joy , or burning in anger , or drowning in griefe , meet his words with a charitable acception of them , and defalke the extravagancies of his expressions : the wringing of the nose bringeth forth bloud saith wise agur , prov. 30.33 . and he who shall presse and wrack and torture speeches spoken in passion , may make a bloudy construction thereof ; besides , beyond , against the intent of him that spake it : but let us content our selves , that we know their meaning , and not prosecute , ( much lesse persecute ) their words too farre , as here in my text , wee know the mind of mephibosheth was to shew , that hee was soundly , sincerely , and from the ground , of his heart glad , when he said , yea , let him take all , forasmuch as , &c. 12. come we now to the consideration of the grant , forasmuch as my lord the king is come in peace unto his own house . behold in the words a confluence of many joyes together . first , the king ; there is matter of gladnesse for all subjects in generall . secondly , my lord the king , mephibosheth was davids servant in ordinary ; or rather his extraordinary favorite , and this made his joy to be greater . thirdly , is come againe , is come backe , is returned , and therefore more welcome after long wanting : the interposing of the night renders the arising of the sunne more desired : princes presence after some absence more precious . fourthly , to his own house . why ? were not all the houses in israel davids houses ? are not kings alwaies at home , whilst in their kingdom ? true , all the houses in israel were davids own , not by his private use , but paramount soveraignty over them , whereas his palace in jerusalem was peculiarly his owne , by his particular possession thereof , and proper residence therein . fifthly and lastly , come in peace ; in peace , which is the substance of all earthly blessings , and the shadow of heavenly happinesse . 13. obj. yea , but may some say , mephibosheth doth not measure out davids happinesse to the best advantage , nor doth he give the true emphasis to his honour , for david returned with victory . had hee not gotten a glorious conquest under the conduct of ioab , in the forrest of ephraim over all his enemies ? 20000. slaine by the sword , more devoured with the wood , the rest routed , their captain kill'd , and and all with a losse so little on davids side , that none at all is mentioned ; but mephibosheth takes no notice of davids trophies and triumphs , but either out of envy , or ignorance , or both , concealing his conquests , huddles all up under the name of peace , forasmuch as my lord the king is come to his own house in peace . 14. i answer , mephibosheth therfore suppresseth victory , & mentioneth peace only , because victories are not valuable in themselves , but in order and rendencie , as they conduce to the attaining of peace . excellently doth the apostle argue the distance and dignitie of men above women , from the end and intent of their creation , 1 corin. 11.9 . neither was the man created for the woman , but the woman for the man : so peace was never made for victory , but victory for peace ; as all meanes , even by indentures drawne by nature , are bound apprentices to serve the end their master . let not therefore the maid grow so proud as to strive for equipage , much lesse for priority with her mistresse , victory doth the work for peace , and therefore peace alone is mentioned by mephibosheth . 15. resp. secondly , i answer , if davids conquests had atchieved against the edomites , amonites , or amorites , or moabites , or midianites , or syrians , or sidonians , or egyptians , or philistines , or any forraine foe , mephibosheth no doubt would have made mention thereof to the purpose : but david was thus unhappy in his very happinesse , that this victory was gotten over his own subjects . the ribs of iacob did grate , one against the other , and in that civill-uncivill warre many worthy men lost their lives unworthily . whose lives there prodigally spent , had they been thriftily expended in a forraine designe , had been sufficient to have purchased david another kingdome : say not that such as were slain were none of davids subjects , but traytors and rebels , which did oppose their prince and resist their soveraigne . for here we must know that they were davids subjects , first de jure , they ought to have been his subjects ; and a joynt , though out of joynt , is a joynt still , though dislocated out of its proper place . secondly , some of them were davids subjects de facto , two hundred men went out of ierusalem to hebron ( chapt. 15.11 . ) in their simplicity , and they knew not anything , onely their innocence was practised upon by the policie of absolom . thirdly and lastly , they were all presum'd his subjects de futuro , when their eyes were opened , and they saw their owne errours , they would either returne of themselves , or be easily reduced to their former obedience : wisely therefore did mephibosheth wave the mention of victory , which very word would have been a sad remembrancer to call to davids mind the losse of his subjects ; and rather folds up all under the notion of peace , as a cover ( if lesse gaudy , surely more pleasing ) forasmuch as my lord the king is come in peace to his owne house . 16. pious princes can take no delight in victories over their owne subjects . for when they cast up their audits , they shall find themselves losers in their very gaining . nor can they properly be said to have wonne the day , which at the best is but a twilight , being benighted with a mixture of much sorrow and sadnesse . for kings being the parents of their country , must needs grieve at the destruction of their children . who knowes the love of a parent , but a parent ? maidens are incompetent judges of mothers affections . how doth the affectionate father when hee beats his child , first feele the blowes struck through himselfe ? i dare boldly say , that in that unhappy aceldama , wherein the person of our soveraigne was present , a sword did pierce through his owne heart , in the same sense as it is said of the virgin mary , luke 2.35 . for though ( thankes be to god ) divine providence did cover his head in the day of battell , as it were miraculously commanding the bullets , which flew about , and respected no persons , not to touch his anointed ; yet notwithstanding his soule was shot through with griefe to behold a field spread with his subjects corpses , that scarce any passage , but either through rivelets of bloud , or over bridges of bodies . and had he got as great a victory as david got in the forrest of ephraim , yet surely hee would have preferred peace farre before it . well did mephibosheth know davids dyet , who to please his pallate , makes mention onely of peace , and suppresseth victory , forasmuch as my lord the king is come to his owne house in peace . 17. but the maine of doctrine is this , all loyall subjects ought to be glad when their soveraigne is returned in peace . the sweetest musick of this doctrine is in the close thereof , in peace ; for nothing is more wofull then warre . the lacedemonians were wont to make their servants drunke , and then to shew them to their children , that they then beholding their frantick fits and apish behaviour , once seeing might ever shun that beastly vice . our sins have made this land , which formerly was our faithfull servant , drunk with bloud : i hope our children , seeing the miserable fruits and effects thereof , will grow so wise and wary by their fathers follies , as for ever to take heed how they ingage themselves in such a civill warre againe . but why doe i compare warre to drunkennesse ? which farre better may be resembled to the devil himselfe , seeing all those symptomes that appeared in the possessed man , mark 19. shew themselves too evidently in all places where warre comes : and wheresoever he catcheth him , he teareth him , and he fometh and gnasheth with his teeth , and pineth away . — and oft times it hath cast him into the fire , and oft times into the water to destroy him . wheresoever war seizeth on city , castle , town , or village he teareth it , making both breaches in the houses with batteries and fractions in mens hearts with divisions , till the place pine away , having all the marrow and moisture of the wealth thereof wasted and consumed , oft times casting it into the fire , burning beautifull buildings to ashes , and oft times into the water , drowning fruitfull medowes with wilfull inundations . yea , if these times long continue , one of these two mischiefes will inevitably come to passe : either ( which is most probable ) both sides being so equally poysed , will doe as the twelve combatants in the field of strong men , 2 sam. 2.16 . thrust their swords in each other , and so fall downe both together ; or if one party prove victorious , it will purchase the conquest at so deare a price as the destruction of the kingdome , which will be done before . and what is said , matth. 24.22 . of the siege of jerusalem , is as true of our miserable times , and except those dayes were shortened , there should no flesh be saved : would to god i could as truly adde the words that follow , but for the elects sake those dayes shall be shortened . however in my doctrine there remaines an eternall truth , that all loyall subjects ought to be glad when their soveraigne returneth in peace . 18. yea may some say , david deserved to be welcomed indeed , and at his return to be entertain'd with all possible expressions of gladnesse , for he brought true religion along with him , and setled gods service in the purity and precisenesse thereof . but now adayes all cry to have peace , to have peace , and care not to have truth together with it . yea there be many silly mephibosheths in our dayes that so adore peace , that to attain it , they care not what they give away to the malignant ziba's of our kingdom . these say , yea , let them take all , lawes , and liberties , and priviledges , and proprieties , and parliaments , and religion , and the gospell , and godlinesse , and god himselfe . so be it that the lord our king may come to his house in peace . but let us have peace and truth together , both or neither ; for if peace offer to come alone , we will doe with it , as ezechiah did with the brazen serpent , even break it to pieces , and stamp it to powder , as the dangerous idoll of ignorant people . 11. i answer , god forbid , god forbid wee should have peace , and not truth with it ; but to speak plainly , i would to god men did talk lesse of truth and love it more , have it seldomer in their mouthes , and oftner , yea alwayes in their heads and hearts , to believe and practice it . know then that the word truth is subject to much homonymie , and is taken in severall sences according to the opinions , or rather humours of those that use it . aske the anabaptist what is truth , and he will tell you , truth is the maintaining that the dominion over the creatures is founded in grace ; and that wicked men , ( whereby they mean all such whom they shall be pleased to account and call so ) neither use the creatures right , nor have any right to use them , but may justly be dispossessed of them . it is truth that all goods should bee common , that there should be no civill magistrate , that there ought to be no warres but what they make themselves , for which they pretend inspiration ; that children ought not to bee baptized till they could give a reason of their faith , and that such as have been formerly , must be rebaptized againe . ask the separatists what is truth , and they will tell you , that the further from all ceremonies ( though ancient and decent ) the nearer to god , that it is against the liberty of a christian to be press'd to the forme of a set prayer , who ought only to be voluntaries , and follow the dictate of the spirit , that the ministers made in our church are antichristian , with many more . ask the schismaticks of these times what is truth , and they will bring in abundance of their own opinions , which i spare at this time to recite ; the rather , because when the wheel of their fancie is turned about , another spoak may chance to be verticall , being so fickle in their tenents , that what they account truth now , will perchance not be counted truth by them seven years hence . 20. to come close to the answer , i say , that some of their pretended truths are flat falsities , and others meer fooleries : as it easily to prove in time and place convenient . secondly , grant some of them be truths , yet are they not of that importance and concernment , as to deserve to imbroyle a kingdome in blood to bring them in . david longed for the waters of the well of bethlehem , 2 sam. 23.17 . but when it was brought him , hee checkt his owne vanitie , and would not drink it , because it was the blood of men that went in jeopardy of their lives . but with what heart as men , or conscience as christians , can sectaries seek to introduce their devices with such violence unto the church , when they know full well that it will cost blood before it be setled , and if it e're be done , non erit tanti , it will not quit cost , being in themselves slight , matters of mean consequence . thirdly , grant them not onely true , but important , if they be so desirous to have them introduced , the way most agreeable to christian proceedings , is to have them fairely debated , freely disputed , fully decided , firmely determined by a still voyce , and not that their new gospell should be given as the law , with thundering and lightning of cannon , fire and sword . fourthly , bee it affirmed for a certain truth , that formerly we had in our churches all truths necessary to salvation . of such as deny this , i ask iosephs question to his brethren , is your father well , the old man , is he yet alive ? so how fares the soules of their sires , and the ghosts of their grand-fathers ? are they yet alive ? do they still survive in blisse , in happinesse ? oh no , they are dead , dead in soule , dead in body , dead temporally , dead eternally , dead and damned , if so be wee had not all truth necessary to salvation before this time . yea , let these that cry most for the want of truth , shew one rotten kernell in the whole pomegranet , one false article in all 39. let them shew where our church is deficient in a necessary truth . but these men know wherein their strength lyeth , and they had rather creep into houses , and lead away captive silly women laden with infirmities , then to meddle with men , and enter the lists to combate with the learned doctors of the church . 21. but it is further objected , david brought home a true peace with him , which long lasted firm , ( the showre of ziba's rebellion being afterward quickly blown over . ) but we have cause to suspect our peace will not be a true peace ; and an open wound is better then a palliate cure . would you have us put off our armour to bee killd in our clothes ? and bee surprized with warre on a sudden , when it will be past our policie to prevent , or power to resist it . 22. answer , there must at last be a mutuall confiding on both sides , so that they must count the honesty of others their onely hostages . this the sooner it be done , the easier it is done . for who can conceive , that when both sides have suffered more wrongs they will sooner forgive , or when they have offered more wrongs be sooner forgiven . for our kings part , let us demand of his mony what christ ask'd of caesars coyne ; whose image is this ? charls's ? and what is the superscription ? religio protestantium , leges angliae , libertates parliamenti , and he hath caused them to be cast both in silver and gold , in pieces of severall sizes and proportions ; as if thereby to shew that he intends to make good his promise both to poore and rich , great and small , and we are bound to believe him . nor lesse faire are the professions of the parlament on the other side , & no doubt but as really they intend them . but these matters belong not to us to meddle with , and as for all other politick objections against peace , they pertain not to the pulpit to answer . all that wee desire to see , is the king re-married to the state ; and we doubt not but as the bridegroome on the one side will bee carefull to have his portion paid , his prerogative ; so the brides friends entrusted for her , will be sure to see her joynter setled , — the liberty of the subject . 23. come wee now briefly to apply our text to the time . and wee begin first with the king , as this day doth direct us , and truly he may bee called so emphatically , for his goodnesse . we may observe in our saviour , mat. 11.7 . that he spake nothing in the praise of iohn baptist , whilst the disciples of iohn baptist were in his presence , lest perchance he might have incurred the suspition of flattery , to commend the master before the servants : but the text saith , as they departed iesus began , &c. to speak largely in iohns commendation . seeing now the servants of our soveraign are generally gone hence to wait on their lord , we may now boldly , without danger to make them puft up with pride , or our selves suspected for flattery , speak that in praise of their master , which malice it selfe can not deny . look above him , to his god , how is he pious ? look beneath to his subjects , how is he pitifull ? look about him , how is hee constant to his wife , carefull for his children ? look neare him , how is hee good to his servants ? look farre from him , how is he just to forraigne princes . we may see in our catalogue of kings that we shall scarce find any , but besides the common jnfirmities attending on mankind , were branded with some remarkable eye-sores . william , a conquerour , but cruell . rufus , resolute , but sacrilegious . henry the first , learned , but unnaturall to his brother , steven . stout , but an usurper . henry the second , wise , but wanton . richard the first , undaunted , but undutifull to his parents . iohn , politique , but a great dissembler . henry the third , of great devotion , but of small depth . edward the second , beautifull , but deboist . richard the second , well natur'd , but ill manner'd . henry the fourth , fortunate , but having a false title . henry the fifth , a victorious king , but formerly a riotous prince . henry the sixth , saint-like , but very simple . edward the fourth , fortunate , but perjur'd : to proceed no further . but let malice it self stain our soveraign with any notorious personall fault for to wish him wholly without fault , were in effect to wish him dead . besides this , consider him as a king , & what favours hath he bestowed on his subjects , and then , that his curtesies might not unravell or fret out , hath bound them with a strong border , and a rich fringe , a triennial parliament . when god brought again the captivity of sion , then were wee like unto them that dreame , psal. 126. the jewes would not believe their own happinesse , it was so great , so sudden . but when wee consider so many favours conferred upon us by our king in so few yeares , ship-mony condemned , monopolies removed , starre-chamber it self censured , high-commission levelled , other courts regulated , offensive canons declined , burdensome ceremonies to tender consciences profer'd to bee abolished , trienniall parliaments setled , and the present indefinitely prolonged , we have cause to suspect with our selves , are we awake ? doe we not dream ? doe i speak ? doe you heare ? is it light ? doe wee not deceive our selves with fond fancies ? or are not these boones too big to beg ? too great to be granted ? such as our fathers never durst desire , nor grandfathers hope to receive . o no , it is so , it is sure , it is certaine we are awake , we doe not dream ; if any thing be asleep , it is our ingratitude ; which is so drowsie to returne deserved thanks to god and the king for these great favours : and so much for the first , the king . 24. next to the king , comes my lord the king , and this peculiarly concerns the courtiers , and such mephibosheths as eat bread at his table , who under god owe their being to his bounty , and whose states are not only made , but created by him . these indeed of all other are bound most to rejoyce at their soveraigns return , being obliged thereunto by a threefold tye ; loyalty to a soveraigne , duty to a master , and gratitude to a benefactour : except ( as some fondly hold , that a letter seal'd with three seales may lawfully bee opened ) any conceive that a threefold engagement may the easiest be declined . 25. next , we insist on his own house , wherein this city is particularly pointed at . for if london be the jerusalem of our david , then certainly westminster is his sion , where he hath his constant habitation . here is the principall palace of his residence , the proper seat of his great councell , the usuall receipt of his revenues , the common courts of justice , the ancient chaire of his enthroning , the royall ashes of his ancestours , the fruitfull nursery of his children . you therefore the inhabitants of this city have most reason to rejoyce . 26. but alas ! what have i done that i should not ? or rather what have i to do that i cannot , having invited many guests now to a feast , and having no meat to set before you ? i have called courtiers and citizens to rejoyce , and still one thing is wanting , and that a main materiall one , the founder of all the rest , the king is not returned in peace . thus the sunne is slipt out of our firmament , and the diamond dropt out of the ring of my text . i pretended and promised to make an application thereof to the time , and must i now be like the foolish builder in the gospel , begin and cannot finish ? own house , that is the bottom of the text , but this stands empty . my lord the king , and that is the top of the text ; but he is farre off : and the words which are the side-walls to joyne them together , hee is come home in peace . these alas cannot be erected : in this case there is but one remedy to help us , and that prescribed by our saviour himself , ioh. 16.23 . whatsoever ye ask the father in my name , he will give you . 27. let us pray faithfully , pray fervently , pray constantly , pray continually . let preacher and people joyne their praiers together , that god would be pleased to build up the walls , and make up the breach in the application , that what cannot be told , may be foretold for a truth ; and that our text may be verified of charles in prophesie , as by david in history . excellently saint austin adviseth , that men should not be curious to enquire how originall sin came into them , but carefull to seek how to get it out . by the same similitude ( though reversed ) let us not be curious to know what made our king ( who next to god i count our originall good ) to leave this city , or whether offences given or taken mov'd him to his departure ; but let us bend our brains , & improve our best endeavours to bring him safely and speedily backe againe . how often herein have our pregnant hopes miscarried , even when they were to be delivered ? just as a man in a storme swimming through the sea to the shore , till the oares of his faint armes begin to faile him , is now come to catch land , when an unmercifull wave beats him as far backe in an instant , as hee can recover in an hour . just so when our hopes of a happy peace have bin ready to arrive , some envious unexpected obstacle hath started up , & hath set our hopes ten degrees backwards , as the shadow of the sun-diall of ahaz . but let us not hereat be disheartened , but with blind bartimeus , the more we are cōmanded by unhappy accidents to hold our peace , let us cry the louder in our praiers . the rather , because our king is already partly come , come in his offer to come , come in his tender to treat , come in his proffer of peace : and this very day being the beginning of the treaty , i may say he set his first step forward ; god guide his feet , and speed his pace . oh let us thriftily husband the least mite of hopes that it may increase , and date our day from the first peeping of the morning starre , before the sunne be risen . in a word , desist from sinning , persist in praying , and then it may come to passe that this our use may once be antidated , and this daies sermon sent as a harbinger before hand to provide a lodging in your hearts for your joy against the time , that my lord our king shall returne to his owne house in peace . finis . jacobs vow a sermon preached before his majesty and the prince his highnesse at st. maries in oxford, the tenth of may 1644, being the day of publique fast / by thomas fuller. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40676 of text r26737 in the english short title catalog (wing f2448). 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. 44 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40676 wing f2448 estc r26737 09527640 ocm 09527640 43512 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. a40676) transcribed from: (early english books online ; image set 43512) images scanned from microfilm: (early english books, 1641-1700 ; 1331:29) jacobs vow a sermon preached before his majesty and the prince his highnesse at st. maries in oxford, the tenth of may 1644, being the day of publique fast / by thomas fuller. fuller, thomas, 1608-1661. 27 p. printed by leonard lichfield, oxford : 1644. "and published by speciall command." caption title: iacobs vow. reproduction of original in the huntington library. eng jacob -(biblical patriarch) -sermons. bible. -o.t. -genesis xxviii, 20-22 -sermons. sermons, english -17th century. a40676 r26737 (wing f2448). civilwar no jacobs vow. a sermon preached before his majesty, and the prince his highnesse, at st. maries in oxford. the tenth of may, 1644. being the d fuller, thomas 1644 8598 2 15 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 emma (leeson) huber sampled and proofread 2002-10 emma (leeson) huber text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion jacobs vow . a sermon preached before his majesty , and the prince his highnesse , at st. maries in oxford . the tenth of may , 1644. being the day of publique fast . by thomas fuller b. d. and published by speciall command . oxford , printed by leonard lichfield , printer to the university , 1644. the text . gen. chap. 28. vers. 20 , 21 , 22. 20. then iacob vowed a vow , saying , if god will be with me , and will keepe mee in this way that i goe , and will give me bread to eat , and raiment to put on . 21. so that i come againe to my fathers house in peace , then shall the lord be my god . 22. and this stone , which i have set vp as a pillar , shall be gods house : and of all that thou shalt give mee , i will surely give the tenth unto thee . iacobs vovv . which words are the vowe of that holy patriarke iacob , who being mortally hated of his brother esau , for deceiuing him ( as he tearmed it ) both of his birth-right , and of his blessing , was forced to flie for his life : and by the aduise of his mother , with the expresse consent , and commandement of his father in the first verse of this chapter , hee trauailed towards padan-aran vnto his vnckle laban for succour ; in hope there not onely to haue his life secured frō his brothers rage ; but also to be prouided of a wife , amongst his owne kindred , which might be a helper , and comforter vnto him : yet he went not forth like a woer , nor like either his father isaacs sonne , or his grandfather : abrahams seruant , with camels , and men , and iewels , and other prouision for such a iourney , ( for then perhappes hee had neuer made this vowe , ) but hee went all alone like a poore pilgrime , with his staffe in his hand , and so came wearie , and late ( the sunne being downe ) vnto a certaine place , neere vnto haran , where he tooke vp his lodging for that night : and as saint chrysostome saith , ibi dormiuit , vbi nox eum comprehendit , he slept there where he was benighted , not in any towne or house , or tent , but sub dio , making the earth his bed , heauen his canopie , and a stone ( which hee found in that place ) the pillow whereupon he reposed his head : and yet hauing a wearied bodie , and a quiet conscience ( which are two good engines , to draw on sleepe ) he slept as soundly vpon that hard pillow , as if hee had lien vpon a bed of downe : and in his sleepe he dreamed of a certaine ladder reaching vp from earth to heauen , vpon which the angels of god ascended , and descended , and the lord himselfe stood at the toppe of the ladder ; who made vnto him a large , and a mos● gracious foure-fold promise , in the 13.14 . and 15. verses . 1. that he would giue vnto him and his seed , that land vpon which he then slept . 2. that hee would multiply his seede as the dust of the earth . 3. that in his seed , all the nations of the earth should be blessed ; and lastly , that he would be with him , and keepe him whithersoeuer hee went , and bring him againe vnto that land , and not to forsake him vntill he had performed all , that he had promised vnto him . when iacob awoke out of his sleepe , and perceiued that the lord was in that place , and he not aware of it , and that that place was no other , but the house of god , and gate of heauen , verse 17. he was stricken with feare and reuerence , as euery one ought to bee , that commeth within the gate of gods house , and tooke the stone that lay vnder his head , and set it vp for a pillar , and powred oyle vpon the top of it , and called the name of that place bethel , that is , the house of god . and entring into a serious consideration of this gracious promise , which farre exceeded all that hee could either aske , or thinke , hee did not through vnbeliefe make any doubt of the performance thereof ; but certainely belieuing that it should be accomplished in due time , like a thankefull pilgrime , or a man euen ouer-ioyed with vnexpected , but yet assured hopes ; he began to studie with himselfe , what hee should render vnto the lord , for all these benefits promised vnto him ; and not finding any better meanes to expresse his thankefulnesse , he vowed a vow in my text , saying , if god will be with me , &c. of which vow there be two parts . the first is , petitio , a request , which he desired of god ; the second is , promissio , a dutie , which he promised to performe to god . the petition in these words , if god will be with me , and will keepe me in this way that i goe , and will giue me bread to eat , and raiment to put on , so that i come againe to my fathers house in peace ; the dutie which hee promiseth to performe in liew of this benefit is three-fold . 1. that the lord shall be his god . 2. that the stone which he had set vp for a pillar , should be gods house . 3. that of all that god should giue him , he would giue vnto god the tenth . of which points in order as they lie in the text . and first of the petition , or request , which ( as you see ) is very moderate , and reasonable : for whereas god had promised vnto iacob foure things ; iacob doth not desire all , nor halfe , nor the thirde part of that which was promised , but contenteth himselfe with the last , and least of all those foure things , and desireth nothing , but only necessaries for the present ; not quailes , or manna for delight ; but onely bread for necessitie , that is necessarie food : not purple and fine linnen for pompe ; but onely raiment to put on , that is , necessarie cloathes : not the attendance of many seruants ; but onely the protection , and blessing of god , without which , neither his food , nor raiment , nor any thing els could doe him good , nor himselfe , either be well , or be . but what is the reason why isaac , who was exceeding rich , sent foorth his sonne iacob ( who by gods prouidence was now lately made his heire ) so exceeding poore , that he is faine to petition for foode and raiment , whereas abraham his father , sent foorth his very seruant vpon the like iourney richly furnished , and sumptuously attended ? was abrahams seruant better then isaacs sonne ? to omit the diuers allegories which saint augustine , and gregorie haue obserued vpon this passage , the reasons , as theodoret and others haue well summed them vp , might be these . 1. vt fratris conatus melius declinaret , that going poorely , and priuately , his brother esau might not so easily misse him , nor know which way to pursue after him . 2. that this miserie might mooue him brother to compassion , and reconciliation . 3. vt animus esset reuertendi , that carrying no wealth with him to maintaine , or detaine him abroad , he might haue the more mind to returne vnto his father home againe . 4. and lastly , that hee might haue the better experience of gods mercie , as indeede he had , for which hee returned thankes vnto god at his returne in the 32. chap. iacobs pouertie may teach vs , that although worldly prosperitie be the good blessing of god , wherewith he often enricheth his owne children : yet hee euer , at one time or other , chasteneth those , whom he loueth , and traineth them vp in his schoole of affliction , and nurtureth them with his ferula of wants and crosses . virgatua & baculus tuus , saith the psalmist &c. they must as well be humbled , and instructed with his rod of correction , as supported with his staffe of comfort . abraham and isaac , iob , and dauid , and iacob also in my text , after his returne from padan-aran , were all rich , and our lord himselfe was lord of all , and yet none of them wanted either their wants or crosses . and the children of israel , gods owne people were not onely pinched with wants in the wildernesse ; but were pricked with thornes in their eyes , and goades in their sides , euen in the land of promise . whence wee may learne , that aduersitie is the blessing of god vpon his children , aswell as prosperitie . res prospera donum est consolantis , res aduersa donū est admonentis dei , saith s. augustine , prosperitie is the gift of god comforting , aduersitie the gift of god admonishing : prosperity may bee the more pleasant , but aduersitie many times is the more profitable : which made dauid out of his own experience ingeniously confesse , that it was good for him , that hee had beene afflicted . and so it is good for vs all to be afflicted sometimes , els we should forget both god , and our selues , and bee too much wedded to this world , and say with saint peter , bonum est esse hic , and begin to build such tabernacles here vpon earth , as would hinder vs from our euerlasting tabernacles of blisse in heauen . and thus much of iacobs pouertie and want . but now being in so great want as hee was at this time , why doth he preferre so poore a petition vnto god , who is so rich in mercie ? and whereas god had now lately appeared vnto him here in bethel , and promised the whole land of canaan to him , and his , why doth hee desire so poore a pittance , as food and raiment , which would onely keepe life and soule together ? the very foules of the aire are furnished with these . and yet iacob desires no more , to teach vs , how moderate wee should be in the desire of earthly things . we may and ought to be euen couetous of things spirituall , and heauenly ; so saith the apostle : couet after the best gifts : but of temporall , and earthly things we may not be couetous , more then is necessary for our callings & estates : because as our sauiour teacheth , a mans life doth not consist in the abundance of the things which hee possesseth . therefore the apostles rule is , that hauing but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} onely food and raiment , wee must be content therewith : for victus , & vestitus sunt diuitiae christianorum , saith hierome : food and raiment are the riches of christians : and our patterne of prayer doth warrant vs , to petition onely for our daily bread , that is , as it is excellently expounded in that royall meditation vpon the lords prayer , onely for such temporall things , as are necessary for our esse , or at farthest , for our bene esse . and they that cannot be content with these , but with the horse-leaches daughters , still cry , giue , giue ; and will needes be rich , fall into temptation , and a snare , and into many foolish , and hurtfull lusts , which drowne the soule in perdition , and destruction , 1. tim. 6. iacob hauing once seene god in bethel , and set his heart vpon him , who is the true treasure , neither admired , nor much desired ( more then was necessary ) this worldly trash . where wee may see , that howsoeuer worldlings doe not onely admire , but euen adore riches , and honours , and earthly pleasures , as their sole trinitie , yet the children of god , knowing that earthly honors , and riches are but shadowes of heauenly , and the pleasures of sinne , not so much as shadowes of heauenly pleasures : vse these things , when god giueth them ; but neither abuse nor admire the same . and why should men admire shadowes , painted fires , which flame , but warme not ? and may fitly be compared vnto glo-wormes , or peices of rotten-wood , which in a darke night shine like stars , but when the sunne ariseth , and sheweth what they are , the one appeareth to be a poore worme , the other nothing but a rotten sticke : so these glorious outward things , shine like starres in the eyes of the children of darkenesse : but the children of light , whose eyes are purged from those skales of darknesse , doe plainely see , that in regard of true content , they be vanitas vanissima , wormes , & stickes , before which solomon incomparably preferred wisedome ; and agur in the prouerbs of solomon , prayed expressely against riches in the thirtieth chapter , aswell as pouertie . mendicitatem , & diuitias ne dederis mihi : giue me neither pouertie , nor riches , but feed me with food conuenient for me . and this is the reason , why iacob in my text , petitions neither for riches , nor honour , nor any other outward thing , but onely for bread to eat , and cloathes to put on . and yet one thing more is to be obserued in iacobs petition , out of these words of my text , where he saith , if god will be with me , and keepe me in this way , that i goe , and bring me againe to my fathers house in peace ; wherein besides foode , and raiment , you see hee desireth the protection , and blessing of god in his whole iourney going out , and comming in : without which , neither his bread could nourish , nor his cloathes keepe him warme , nor any thing else doe him good . for man doth not liue by bread onely , but by euery word which proceedeth out of the mouth of god , that is , the blessing of god vpon bread : for as in phisicke , a diseased man is prescribed to boile certaine medicinable hearbes in running water , and then to drinke a quantity of that water , and so is cured of his disease : and yet wee know , that it is not the water , but the decoction , or infusion which cureth the patient : so it is not the bread that nourisheth , nor the abundance of outward things , which enricheth , or contenteth , but the infusion of gods blessing , which is the staffe of bread ; without which a man may starue for hunger , with bread in his mouth , and die like the children of israel with the flesh of quailes in their teeth . whereas on the contrary , daniel feeding vpon bare pulse , strengthened by the blessing of god , which is the staffe of bread , and of all other nourishment , was fatter , and fairer , then they that were fed with the kings diet : for it is the blessing of god , that maketh rich : and a little , that the righteous hath , is better then the great reuenewes of the vngodly . and wee may obserue in our owne experience , many a man , who with a dinner of greene hearbes , as solomon speaketh , that is short diet , course clothes , hard lodging , and a poore estate , looketh fatter , liueth merrier , sleepeth sweetlier , enioyeth more hearts ease , and true content , and in trueth liueth better then others that weare a chaine of golde . and therfore wisely did iacob desire nothing but food , and raiment , and gods blessing vpon them , which hee knew would serue his turne . and thus much of the petition , or request which iacob desired of god . now i come to the duties , which he promiseth to performe to god , in the next words , then shall the lord be my god , &c. wherein iacob , who was afterward surnamed israel , hauing receiued but euen the promise of a benefit , presently voweth the performance of a duetie , to teach all true israelites , that beneficium postulat officium : and that the thankefulnesse of the receiuer , ought to answere vnto the benefit of the bestower , as the eccho answereth to the voice : wee doe no sooner receiue the one , but we are immediatly bound to returne the other . so doth dauid , thou hast deliuered my soule from death , mine eyes from teares , and my feet from falling , there is the benefite receiued ; and then it followeth in the very next words , i will walke before the lord in the land of the liuing , there is the duetie returned : so likewise in my text , if god will be with me , and giue me bread to eate , and cloathes to put on , there is the benefit petitioned for , and promise , then shall the lord be my god , &c. there is the returne of a duetie vowed . now wee all haue receiued the same or the like benefits , both spirituall and temporall , whereby we are all bound vnto the like thankefulnesse ; but where is the performance of the same , or the like duties ? we owe as much , or more vnto god for his benefits , then iacob did , but who voweth , or paieth vnto him the like duties , that iacob did ? what heart can thinke , or what tongue can expresse our infinite obligations ? first for spirituall fauours : infinitely are we bound vnto god for our creation : more then infinitely ( if more might be ) for our redemption , and our effectuall calling vnto the participation thereof . what shall we then render vnto the lord , for all these benefits done vnto vs ? totum me de beo , saith s. bernard , pro me facto : quid igitur rependam pro me redempto ? lowe euery whit of my selfe ( vnto god ) for my creation , what shall i then render vnto him for my redemption ? and saint ambrose saith , nihil est quod dignum referre possumus pro suscepta carne maria , quid pro cruce obita , quid pro verberibus , & sepultura reddemus ? we are not able to be sufficiently thankefull for taking our flesh of the ( virgin ) marie , what shall wee then returne vnto him for his suffering vpon the crosse , for his stripes , for his buriall ? and as for temporall benefits , we are farre before iacob ; he wandred vp and downe the world like a poore pilgrime , with his staffe in his hand : he kept sheepe , and was parched with the heat of the day , and frozen with the cold of the night ; and in my text , the bare earth was his bedde , a hard stone his pillow ; he had nothing , he desired nothing , but onely bread to eate , and cloathes to put on , and the protection and blessing of god vpon him in his iourney , and yet hee , euen for these vowed a vow vnto god . wee sit vnder our owne vines , and our owne fig-trees in peace and rest , we lie vpon beds of iuorie , and stretch our selues vpon our couches ; we are clad in purple and fine linnen , and fare delicately euery day ; we eat calues out of the stalles , and lambes out of the flockes ; wee drinke wine in boules , and annoint our selues with costly ointments , and inuent instruments of musicke ( like dauid . ) but who is either sorrie for the affliction of ioseph , the extreame miseries of our brethren in neighbour-countries , or who is sensible of our owne great prosperitie , and our incomparable happinesse , or who for all this voweth one vow to god ? when our sauiour christ had cleansed ten leapers , there was but one found amongst all those ten , & he a stranger too , that returned to giue god thanks . i feare there is scarsely one of an hundred amongst vs , that is but euen so thankefull vnto god for all his benefits , as that stranger was onely for his cleansing . when this good patriarke iacob returned rich from padan-aran in the 32. chapter of this booke , he neither forgate what he was then , nor what he had beene before : and therefore in a thankefull remembrance of gods great mercies towards him , he payed one part of this vow in that place , and worshipped god , saying , o lord , i am not worthy of the least of all thy mercies : for with my staffe i passed ouer this iordan , and now i am become two bands . many a one there be in this honourable court , who haue passed ouer , not the riuer of iordan , but the riuer of trent , or thames , or seuerne with their staues in their hands , that is , poore estates in comparison , and haue beene deliuered from many dangers , and are now euen laden with riches and honours ; and yet i doubt there bee not manie , that for all this , haue vowed with iacob , to haue the lord for their god , or to build him an house , or to pay him the tenth of all that he hath giuen them . one religious vow , you see weekely payed in this place by our royall iacob , i meane our tuesdayes exercise ; which was deuoutly vowed , vpon as iust an occasion , as euer vow was made . and hitherto ( god be thanked ) it hath beene religiously performed . god grant that this our iacob may long , and long liue a happie king of this happie island , euen as long ( if it bee his will ) as the olde patriarke iacob did , to pay this tribute , and the rest of his vowes vnto the king of kings . and can wee that are his seruants , haue a better patterne to imitate , then the religious example of so royall a master ? therefore i will conclude this point , with that zealous exhortation of another king , psal. 76.11 . vouete & reddite domino deo vestro . vow vnto the lord your god , and keepe it , all yee that are round about him : bring presents vnto him that ought to be feared . and thus much of the generall of iacobs vow . now i come to the particular duties vowed ; and they are three . first , that the lord should be his god , that is , that hee would worship the true god , and no other . secondly , that the stone which hee had set vp for a pillar , should be gods house : that is , he would dedicate that place vnto the publique worship of god . thirdly , for the maintenance of both these , he would giue the tenth of all that hee had . all which were necessary duties , and euery one of them hath a necessary relation , and dependance vpon other ; for if god must be worshipped , then must hee haue a place to be worshipped in , which is here called an house , and our saviovr saith , shall of all nations bee called the house of prayer ; and if a house of prayer , then a maintenance for that house , and them that shall say prayers in it . of these in order , and first of the first . then shall the lord be my god . to haue the lord for our god , is the very summe of the first commandement , the meaning whereof , as all interpreters expound it , is to loue god aboue all , to make him our treasure , and infinitely to preferre him , and his seruice before our selues , and all other things in the world . a duetie whereunto euery man is bound , as well as iacob , and euery man that is not an atheist , will confesse , and professe as much : but how they performe this dutie , or either loue , or preferre god aboue all , who so farre preferre themselues , their honours , pleasures and profits vnto gods seruice , that they spend more houres of time , and pounds of money vpon the one , then minutes , or pence vpon the other ; and bestow more cost euen vpon points and shooe-strings in one day , then vpon the worshipping of god in a whole yeere , iudge ye . aures omnium pulso , conscientias singulorum conuenio , as saint augustine speaketh . if the lord be their god , where is his feare ? where is his loue ? where is his honour ? there goeth more to this , then the hearing of a sermon once , or twise a weeke ; especially as it is vsually heard , which is scarce worth the name of a hearing : and iacob meant more then so in my text . for to haue the lord for our god , is to loue him aboue all , as i said before , and to serue him semper , & ad semper , with an vniuersall obedience , both in regard of time and place , and with dauid to haue respect , not vnto some one , or two ; but vnto all his commandements . they which serue god on the sundaies , but not on the weeke-dayes ; in the church , not in their chambers , closets , callings , and whole course of life ; and that , not for praise , profit , pleasing of men , or custome ; but out of a good and honest heart , and a conscience of their duties , doe not performe this part of iacobs vow , to haue the lord for their god . and thus much of the first dutie . the second followeth in the next words , and this stone , which i haue set vp for a pillar , shal be gods house . a dutie necessarily depending vpon the former ; for if god must be worshipped , then must he haue a place to be worshipped in , here called an house . now some thinke , that this place where iacob slept , and set vp this pillar , was mount moria , and that he called it bethel , or the house of god , prophetically by a prolepsis , because the temple should afterwards bee built there : yet there may be two other reasons , why iacob calleth this pillar gods house , as before he called the very place bethel . 1. because god had manifested his presence here , in an extraordinary manner , as he did afterwards both in the wandring tabernacle , and in the fixed temple , where he was , therefore said to dwell , as in an house . 2. because iacob consecrated this place vnto the seruice of god , and chap. 35. and 14. verse , set vp an altar for his worship in stead of this pillar , and ( as may probably be thought ) would haue built a house for prayer , and sacrificed in this place , if himselfe , and the church had beene then setled here , and had opportunitie , and meanes to haue done it . but being a pilgrime , and in his iourney , he did what he could for the present , he anointed a pillar , erected an altar for sacrifice , and dedicated a place for an house of prayer ; whereby we may see what great care this holy patriarke had of the place of gods worship : his first care was for the worship it selfe , which hee vowed in the former words : his next care is of the place of his worship , in these words . to teach vs , that as our first care should be of the worship of god : so our second care should be of the place of his worship . the obiect of our first loue , must be god himselfe : the obiect of our second loue , must be the house of god . o lord , i haue loued the habitation of thy house , and the place where thine honour dwelleth , ( saith dauid ) psalme 26.8 . thy seruants take pleasure in her stones , and fauour the very dust thereof . psal. 102.14 . and psal. 84.10 . one day in thy courts , is better then a thousand . i had rather be a doore-keeper in the house of my god , then to dwell in the tents of wickednesse : and he rendreth the reason , why he so exceedingly loued the house of god , in the very next verse : for there the lord is the sunne and shield , there hee will giue grace and glorie : and no good thing will he withhold from them that liue a godly life . god is in all places by a generall prouidence , but hee dwelleth in his house by a speciall presence . hee distilleth the droppes of his mercie vpon euery part of the earth , but hee powreth it downe vpon that holy ground , which is dedicate to his seruice . there , he shineth like the sunne : there , hee defendeth like a shield : hee filled the temple at ierusalem with his glorie : hee made many gracious promises to them that praied therein , or towards it , and still where two or three are gathered together in his name , hee will be in the middest amongst them : and no good thing will he with-hold from them , that worship him in the beautie of holinesse , and wait for his louing kindnesse in the middest of his temple . priuate conuenticles are not to be compared with the publique assemblies of the church , that is both the throne of gods glorie , and his mercie-seat . which euer so inflamed the holy men of god in former ages with the zeale of his house , that they spared neither cost , nor paines , nor euer affected any thing so much , as the building and beautifying thereof . i will not suffer mine eyes to sleepe , nor my eye-lids to slumber ( saith dauid , ) vntill i find out a place for the lord , an habitation for the mightie god of iacob . psal. 132. the good centurion in the gospel builded a synagogue at his owne charges . great constantine , that mirrour of deuotion , bare twelue baskets of earth vpon his owne shoulders towards the founding of a church . and when that noble captaine terentius had done such seruice in armenia , that the emperour valens bade him aske whatsoeuer hee would , for a reward of his seruice , his onely suite ( as theodoret reporteth ) was vt orthodoxis vna praeberetur ecclesia : and when the emperour rare his petition , and bade him aske somewhat els , hee still persisted in his suite , and called god to record , that hee would make no other suit but that . and how zealous our owne forefathers haue beene in this kinde of deuotion , i need not speake , the zeale of gods house did euen eate them vp : the goodly monuments whereof , yet extant in all our cities , and many countey-parishes ( which haue spared vs both the labour , and charge of building houses vnto god ) speake for them . but some of those houses which they haue built , and euen the fairest of them , since their butteresses , and pillars ( i meane their maintenance ) hath beene pluckt away , begin to droope alreadie , and in time , ( if it be not preuented ) will moulder away , and drop downe : and yet who pittieth the ruines of sion , or repaireth any one wall , or window thereof ? will your selues dwell in sieled houses , and suffer the houses of god to lie waste ? shall pater noster build churches , and our father pull them downe ? ( as the prouerbe is ) or suffer them to fall ? o let not that be told in gath , nor published in the streetes of askalon , lest the philistines reioyce , left the vncircumcised triumph . therefore to conclude this point , seeing wee need not with iacob in my text , vow to build : let vs all out of our zeale vnto gods house , vow to beautifie , or at least to keepe vp those houses , which are built to our hands . and thus much of the second duetie , which iacob vowed in these words , this stone which i haue set vp , &c. the third followeth in the last words , and of all that thou shalt giue me , i will giue the tenth vnto thee . a duetie necessarily depending vpon the two former , as i said before : for if god must be worshipped , and haue an house , then must there of necessitie be a maintenance : therefore iacob in the third place , for a perpetuall maintenance of the worship , and house of god , and them that shall attend therein , voweth for himselfe , and all the posteritie , as well of his faith , as flesh , vnto the end of the world , the paiment of tithes ; of all that thou shalt giue mee , i will surely giue the tenth vnto thee . but what is the reason why iacob here voweth to giue vnto god rather the tenth then any other part of his goods ? surely howsoeuer some other causes may bee alleadged , yet the true reason is , because iacob knew , either by the light of nature , or by the tradition and practise of his ancestors , that this quota , the very tenth , and no other part , was , is , and for euer must be as due vnto god , as either his house , or his worship : therefore he ioyneth these three together , being all relatiues which depend one vpon another ; se mutuo ponunt , & auferunt , and they are all equally due vnto god : and due vnto him , not by any common right , as other things , but by a speciall proprietie , and right of reseruation : whereby almighty god from the very creation of the world , and donation thereof vnto the vse of men , reserued vnto himselfe , and separated from common vse , vnto his owne seruice , some out of euery one of these fiue things , which should neuer after be alienated , or taken away without sacriledge . 1. a forme of diuine worship , which may neuer be giuen to any other . 2. a time for this worship , which is the saboth day , neuer to be abrogated . 3. a place of worship , which is his house , neuer to be prophaned . 4. a priest-hood , which may neuer bow knee vnto baal . 5. and lastly , for the maintenance of all these , tithes , which hee therefore calleth his owne inheritance , neuer without sacriledge to be impropriated . de omni substantia quam deus homini donat , decimam partem sibi reseruauit . of all the substance which god hath giuen vnto man , he hath reserued the tenth part vnto himselfe . they be the very words of saint ambrose , and s. augustine saith , deus sibi tantùm decimam vendicans , nobis omnia condonauit . god challenging only to himselfe the tenth , hath giuen all things vnto vs . and that hee reserued to himselfe the tithes for this purpose , euen from the beginning , as well as any of the other foure things may appeare by this ; that for any thing we know to the contrary , tithes were payed euen from the beginning of the world : for some thinke , that caine , and abel offered the very tithe as they were instructed of their father adam : but howsoeuer that be , certaine it is , that there is no sooner mention made of any priest {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of an order fit to receiue them , then there is mention of paying of tithes vnto him . for abraham the father of the faithfull , no sooner met with melchisedec a priest of an order , but for an example vnto all his posteritie , euen all the faithfull , vnto the end of the world , hee gaue him tithes of all the spoiles . gen. 14. and gaue it him , not as an arbitrarie gift ; but as a necessarie due vnto god : for hee sware not to take so much as a shooe-latchet of the king of sodoms , and yet hee tooke the tithe , to offer , not as his , but as gods due . and iacob in my text , amongst other morrall dueties ( for here is nothing ceremoniall ) voweth the paying of tithes : and in the 27. of leuiticus , which is the first place where tithes are mentioned vnder the law , god doth not then begin to reserue them , and to say , all the tithes of the land shal be the lords ; but claimeth them as his due of old by ancient inheritance , saying , all the tithe is the lords , it is holy vnto the lord ; not it shall be . and so being his owne of old , he onely assigneth them vnto the leuiticall priest-hood for that time . and thus you see them due , both before , and vnder the law . now let any man shew , when , and where they were abrogated by the gospell ? not by our sauiour christ , who speaketh of them twise , or thrise , and so had iust occasion to haue abrogated them , if he had had any such intent ; yet hee abrogateth not , but rather confirmeth them . matth. 23. haec oportuit facere ; these things ought you to haue done . nor by the apostle , for s. paul is so farre from abrogating , that on the contrary he both commandeth , and establisheth them , and prooueth them due . he commandeth them , gal. 6.6 . let him that is taught in the word communicate with him that teacheth , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in all good things . indeed he nameth not the very quotum , how much they were to communicate , as taking it for graunted , that the galathians themselues knew that to be the trueth , both by the light of nature , and by the scriptures , and by the perpetuall practise of the church , and by the practise of the heathen themselues , who vsed to offer their tithes to their idoles . and 1. cor. 9. hee plainely establisheth for a perpetuall ordinance the paying of tithes : for saith he , euen so hath the lord ordained , that they which preach the gospel , should liue of the gospel . euen so , ( that is as appeareth ) out of the former verse , as they that ministred about holy things in the temple , liued vpon those holy things , and they that waited vpon the altar , liued of the altar : euen so must the ministers of the gospel liue , vpon the selfe same maintenance . now how liued they ? indeed the priests of the law had other emoluments , which were ceremoniall , and temporarie : but their principall , morall , certaine , and perpetuall maintenance was out of those ordinarie , and annuall tithes , which are gods standing inheritance ; therefore of them must the priests of the gospell liue ; euen so ( saith the apostle ) hath the lord ordained : here is no abrogation , but a ratification of this eternall ordinance . and lastly ( which in mine opinion is the most impregnable place ) heb. 7. the apostle strongly prooueth , that the tithes must for euer remaine due vnto god : for being to prooue the excellencie of christs priest-hood , aboue the priest-hood of aaron , and leui , hee prooueth it by the perpetuitie thereof : because christ remaineth a priest for euer after the order of melchisedec : whereas the leuiticall priest-hood was alreadie ended , & to prooue the perpetuity of christs priest-hood , he vseth no other medium , but this perpetuall tithing , vers. 8. here men that did receiue tithes , that is leui , who died both in regard of person and office : but there , that is christ in melchisedec receiued them , of whom it is witnessed , that hee liueth : therefore if christs priest-hood be perpetuall , then must his tithing be perpetuall , or els the apostles argument is to no purpose . and thus you see it prooued by these three places of scripture , that these tithes , which iacob vowed in my text long before the law , are still due vnto god , and his church in the time of the gospell iure diuino : and this hath beene both the constant opinion of all antiquitie , and the perpetuall practise of the church , whatsoeuer any late historie doth report to the contrary . therefore it is absurde to say , that these tithes were onely leuiticall , and that there is now nothing but a competencie due by a morall equitie : for how can they be only leuiticall , which were vowed by iacob in my text , and paid by abraham , and by leui himselfe in the loines of abraham , fiue hundred yeeres before the leuiticall law began . and to speake of a competencie now , is a meere conceit : for who shall presume to prescribe an vncertaine competencie , where god himselfe hath set downe a perpetuall certaintie , which hee neuer yet altered ? or why should any man think , that god , who prouided a standing , certaine , and liberall maintenance for the leuiticall priest-hood in the time of the law , which was lesse honourable , should leaue the ministery of the gospell , which exceedeth in honour vnto an vncertaine and beggerly competencie : especially foreknowing , and foretelling that in these last dayes charitie should waxe cold , and men be louers of themselues , and their pleasures , more then louers of god , and his church . and yet hee requireth hospitality at our hands too , which he knew the worlds competency could not affoord . therefore it must needs follow for a certaine conclusion , wherewith i will end , that all true iacobites , or true israelites , which liue vnder the gospell , are bound to performe all iacobs vow in the time of the gospell , and not onely to haue the lord for their god , and build , or at least maintaine his houses ; but also , of all that he hath giuen them , to giue the tenth vnto him . and therefore , as salomon saith , it must needs be a destruction for any man to deuoure these things that are sanctified , the vsurping , and deuouring whereof , ( as i verily beleeue ) hath beene the destruction of many houses amongst vs . noluimus partiri cum deo decimas , saith saint augustine ; modo autem totum tollitur : we would not giue our tithes vnto god , and now all is taken from vs . and malachi saith , they are cursed with a curse all the whole nation of them , that robbed the lord of tithes and offerings . and dauid curseth the deuourers of these holy things , with the most bitter curse , that euer he cursed any creature . o my god ( saith he ) doe vnto them that say , let vs take the houses of god into our possession , as vnto the midianites , as to sisera and iabin , which perished at endor , and became as dung for the earth . make their nobles like oreb , and zeeb : yea all their princes , as zeba and zalmunna : make them like a wheele , and as the stubble before the wind : as the fire burneth the wood , and as the flame setteth the mountaine on fire ; so persecute them with thy tempest , and make them afraide with thy storme , &c. god keepe all our nobles and princes , and people from this bitter curse : for the auoiding whereof , and obtaining the contrarie blessing , me thinkes many should not onely , with iacob in my text , vow to giue their own tithes ; but vow to redeeme these captiue tithes , out of the hands of other men , who haue vsurped the same , and to restore them vnto the lord againe , who is their right owner ; then which , they cannot almost offer a more acceptable sacrifice , or seruice vnto him . and yet how these houses of god are taken , and still helde in possession , and his inheritance still embezelled in these dayes , the cryes of the poore leuites euery where doe witnesse , not onely in those places , where all is gone , and onely a competency ( as it was then supposed ) often pounds a yeere left ( which is scarce a competency now for a hog-heard ) but also in many other places , where the tithes are not quite impropriated , but yet so gelded by pretended prescriptions , and vnconscionable , nay vnreasonable customes de modo decimandi , & de non decimando , and they many times confirmed by prohibitions , that the poore leuite hath in some places , not the tenth , in some , not the twentieth part of the tithe . i would to god that the body of the honorable parliament were as willing as the relligious and royall head thereof , to take this grievance into their serious consideration , that this parliament might have the honour to enact some wholesome law for the honour of god , the advancement of his church the peace of their owne consciences , and the reliefe of the poore clergie in this behalfe ; that so we might all ( as we are all bound ) pay iacobs vow unto the god of iacob , and receive from him iacobs blessing . which god graunt for his sonne iesvs christ his sake , who is our eternall priest , to whom with the father , and his blessed spirit bee all honour , praise , and thankes-giving for ever , and ever . amen . finis . notes, typically marginal, from the original text notes for div a40676e-190 gen. 24. homil. 54. in gen. aug. ser , de tēpor . 79. gre. mor. lib. 5. cap. 21. psal. 23. ● . ios. 23.13 . psal. 119.71 . mat. 17.4 . 1. cor. 12.31 . luke 12.15 . 1. tim. 6.8 . written by the kings maiestie . 1. kings 3.9 . mat. 4.4 . leuit. 26.26 . ezek. 4.16 . psal. 78.31 . dan. 1.15 . pro 10.22 . pro. 16.8 . pro. 15.87 . gen. 32. psal. 116. verse 9. ambr. super luc. ser. 5. amos 6.4 , 5 , 6. luke 17.17 . gen. 32.10 . mar. 11.17 . psal. 119.6 . 1. king. 8.13 . vers. 11. mat. 18.20 . psal. 48.9 . luke 7.5 . hist. tripart . lib. 8. cap. 13. hag. 1.4 . 2. sam. 1.20 ambr. ser. 34. in feria tertia post 1. dominicam , quadrages . in vlt. edit. col . aug. de temp. ser. 219. vers. 30. vers. 14. vers. 13. heb. 7.8 . serm. de tem. 219. cap. 39. psal. 83. a fast sermon preached on innocents day by thomas fuller, b.d. minister of the savoy. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a85013 of text r22109 in the english short title catalog (thomason e86_16). 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. 52 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85013 wing f2423 thomason e86_16 estc r22109 99871589 99871589 124001 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. a85013) transcribed from: (early english books online ; image set 124001) images scanned from microfilm: (thomason tracts ; 15:e86[16]) a fast sermon preached on innocents day by thomas fuller, b.d. minister of the savoy. fuller, thomas, 1608-1661. [2], 31, [1] p. printed by l.n. and r.c. for john williams at the signe of the crowne in saint pauls church-yard, london : 1642. annotation on thomason copy: "jan. 26". reproduction of the original in the british library. eng bible. -n.t. -matthew v, 9 -sermons. fast-day sermons -early works to 1800. sermons, english -17th century. a85013 r22109 (thomason e86_16). civilwar no a fast sermon preached on innocents day: by thomas fuller, b.d. minister of the savoy. fuller, thomas 1642 9526 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 pip willcox sampled and proofread 2007-03 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a fast sermon preached on innocents day by thomas fvller , b. d. minister of the savoy . 2 sam. 2. 26. then abner called to joab , and said , shall the sword devoure for ever ? knowest thou not that it will be bitternesse in the latter end ? how long shall it be then , yet thou bid the people returne from sollowing their brethren ? london , printed by l. n. and r. c. for john williams at the signe of the crowne in saint pauls church-yard , 1642. a fast sermon preacht on innocents day . matth. 5. 9. blessed are the peace-makers . on this day a fast and feast do both justle together ; and the question is , which should take place in our affections . i pray let solomon , the wisest of kings and men , be made doctor of the chaire to decide this controversie , eccles. 7. 2. it is better to go to the house of mourning , then to goe to the house of feasting : for it is the end of all men , and the living will lay it to his heart . let us therefore dispense with all mirth for this time , and apply our selves to lamentation . 2. wee reade ezra 3. 12. that when the foundation of the second temple was laid by zerubbabel , the young men shouted for joy : but many of the priests and levites , and chiefe of the fathers , who were ancient men , that had seen the first house , when the foundation of this house was laid before their eyes , wept with a loud voice , and many shouted aloud for joy . thus what if young men be so addicted to their toyes and christmas sports , that they will not be weaned from them , o let not old men , who are or should be wiser , and therefore more sensible of the sinnes and sorrowes of the state ; let us who are priests , whose very profession doth date us ancient , be transported with their follies , but mourne whilest they are in their mirth . the french proverb saith , they that laugh on friday , shall cry on sunday . and it may please god of his goodnesse so to bring it to passe , that if we keep a sad christmas , we may have a merry lent. 3. this day is called innocents or childermas day ; a day which superstitious papists count unluckie and unfortunate , and therefore thereupon they will begin no matter of moment , as fearing ill successe should befall them . indeed i could willingly have sent their follies in silence to hell , lest by being a confuter , i become a remembrancer of their vanities : but that this fond conceit must be rooted out of the minds of the ignorant people . why should not that day be most happy , which in the judgement of charity ( charity which though not starke blind with bartimeus , with leah is alwaies tender eyed ) sent so many saints by herods cruelty to heaven , before they had committed any actuall sinne . well , out of sacred opposition and pious crossing of popish vanities , let us this day begin , and this day give good handsell of true repentance . to the cloane all things are cleane . to the good all dayes are good : we may say of this day as david of goliahs sword , 1 sam. 21. 9. there is none like that , give it me . no day like this day for us to begin our sanctified sorrow , and to hearken to gods word , blessed are the peace-makers . 4. in this and the two next chapters christ having a mountain for his pulpit , and the whole law for his text , seeks to clear it from those false glosses ( corrupting the text ) which the priests and pharisees had fastened upon it ; and shewes , that gods law was not to be narrowed and confined to the outward act alone , but according to the will of the law-giver ( the surveyour that best knew the latitude thereof ) is to bee extended to the very thoughts of the heart , and takes hold of mens wicked inclinations , as breaches thereof , and offences against it . we use to end our sermons with a blessing , christ begins his with the beatitudes , and of the eight , my text is neither the last nor the least , blessed are the peace-makers . 5. observe in the words the best worke and the best wages ; the best worke , peace-makers : the best wages , they are blessed . i begin with the worke , which shall imploy my paines and your attention this day . now the goodnesse of peace will the better appeare , if we consider the misery of warre . it is said , gen. 12. 11. and it came to passe when abraham was come neere to enter into egypt , that hee said unto sarai his wife , behold , now i know that thou art a faire woman to looke upon . why now i know thou art a beautifull woman ? did abraham live thus long in ignorance of his wives beauty ? did he now first begin to know her handsomnesse ? learned tremelius on the place starts and answers the objection now , that is , when abraham came into egypt , as if he had said , when i see the tawny faces and swarthy complexions of the sun-burnt egptians , thy face seemeth the fairer , and thy beauty the brighter in mine eyes . i must confesse , i ever prized peace for a pearle ; but we never did or could set the true estimate and value upon it till this interruption and suspension of it . now we know , being taught by deare experience , that peace is a beautifull blessing : and therefore we will consider warre first in the wickednesse , then in the wofulnesse thereof . 6. first , warre makes a nation more wicked . surely , swearing and sabbath breaking do not advance the keeping of the first table . and as for the second table , how hard is it in these distracted times to be practised ? yea , it is difficult to say the lords prayer , the creed , or ten commandements : the lords prayer for that petition , and forgive us our trespasses , as wee forgive them that trespasse against us . the creed for that article , the communion of saints , which doth tye and obliege us to the performance of all christian offices & charitable duties to those who by the same christ seekes salvation , and professe the same true christian catholike faith with us : the ten commandements for that precept , thou shalt not kill : and though men in speculation and schoole distinctions may say , that all these may be easily performed in the time of war ; yet our corrupt nature , which is starke nought in time of peace , is likely to be far worse in warre , and if these times continue , i am afraid wee shall neither say the lords prayer , nor beleeve the creed , nor practise the commandements . and as hard it will be preparedly and profitably to receive the sacraments , when wee shall drinke christs bloud as on to day , and go about to shed our brothers bloud as on to morrow . 7. secondly , let us consider the wofulnesse of war , and that both in its selfe , and in its attendance : see a map of war drawne by a holy hand , psal. 87. 63. the fire consumed their young men , and their maidens were not given to marriage , their priests fell by the sword , and their widowes made no lamentations . the fire consumed the young men . wee behold with contentment ripe fruit to drop downe to the ground , but who will not pity greene apples when they are cudgelled downe from the tree . and the maidens were not given in marriage . so that the fairest flowers of virginity were faine to wither on the stalke , whereon they did grow , for want of hands to gather them . the priests were flaine with the sword ; sed quid cum marte prophetis ? well then , there they were , though they were none of the best of the priests , being lewd hophnee and phyneus , and there they were killed , for ought i know , if these times hold , gods best samuels must goe the same way . and their widowes made no lamentation . you will say , the more unnaturall women they : o no , they made no lamentation , either because their griefe was above lamenting , such as onely could be managed with silence and amazement , or else because they were so taken up with deploring the publike calamity , they could spare no time for private persons to bemoane their particular losses . 8. but warre is not so terrible in it self , as in its attendants ; first the plague which brings up the reare of war : the plague , i say , which formerly used to be an extraordinary embassador in this citie of london , to denounce gods anger against it , but is of late grown a constant legier , and for these many late yeares hath never been clearly removed from us : surely some great unrepented sin lyes on this city , that this constant punishment doth visit us , which will be more terrible when it shall be extended over the whole realme . 9. secondly , famine , a waiter in ordinary on warre . truly it may seeme a riddle , and yet it is most true , that warre makes both lesse meat , and fewer mouthes : first , because in time of war none dare attend husbandry , wherewith solomon saith , the king himself is maintained . secondly , because souldiers spoile more out of prodigality , then they spend out of necessity : when our saviour multiplied loaves and fishes , there were those appointed who tooke up the twelve baskets of fragments ; but , alas , no such care is taken in souldiers festivals . hitherto indeed wee have had plenty enough , and as yet in this city are not sensible of any want . but you know next pharaohs full eares came pharaohs blasted ears , next pharaohs fat kine came pharaohs lean kine ; & i pray god poor people for this years store be not next year starved . 10. thirdly , wilde beasts , see gods foure cardinall punishments reckoned up , ezech. 14. 21. for thus saith the lord god , for much more when i send my foure sore judgements upon jerusalem : the sword , and the famine , and the noysome beast , and the pestilence to cut from it man and beast . some perchance wil say , that there is more danger of wilde beasts in our iland , which is invironed with water . truely there need no other wilde beasts then our selves , who are lions , beares , boares , wolves , and tygers one to another . and though as yet wee were never plagued with wilde beasts , yet wee know not how soone god may hisse for them over , and for our new and strange sins , cause new and strange punishments . now conceive a city as bigge as your thoughts can imagine , and fancy the sword marching in at the east-gate , and the plague comming in at the west-gate , and famine entring in at the north-gate , and wilde beasts passing in at the south-gate , and all meeting together in the market-place , and then tell me how quickly will your voluminous citie be abridged to a poor pittance . 11. but hitherto wee have only spoken of the miseries of war in generall , but the worst is still behind , for we are afflicted with civill war , many warres have done wofully , but this surmounteth them all . in civill war nothing can bee expected but a ruine and desolaion . what said mordecai to hesther , hesther 4. 13. think not with thy selfe that thou shalt escape in the kings house more then all the jewes . so let none in what house soever , in the kings house , or house of lords , or house of commons , or strongest castles , or walled towns , or fenced cities , flatter themselves with a fond conceit of their safety , for if civill warres continue long , they must expect as well as others to bee devoured , yea , none can promise great persons so much happinesse as to bee last undone : for , for ought any knowes , it may come their turnes to be the first , as being the fairest markes to invite envy and malice against them . meane time poore ireland , which as the man in the vision cryed to saint paul , come over into macedonia and helpe us , which hath so long , so often , so earnestly intreated , implored , importuned our assistants , must be lost of course . the protestants there which have long swom against the tide till their armes are weary , must at last of necessity even give themselves over to bee drowned : that harpe , which when it was well tuned , made so good musicke , must now and hereafter for ever bee hung upon the willowes , a sad and sorrowfull tree , and our distraction will hasten their finall destruction . we reade , deut. 28. 56. that in a great famine the eye of the mother shall be evill towards her son and towards her daughter , shee shall grudge every morsell of meat which goes besides her owne mouth , preferring nature before naturall affection . if these times doe continue , london will grudge london-derry her daughter , and england mother generally of ireland ( as a colony deduced from it ) will grieve to part with the least meat , money and munition to it . 12 but all these mischiefes are nothing in respect of the last , namely the scandal and dishonour which hereby will redound to the protestant religion , whereof a true christian ought to be more tender and sensible , then of any worldly losse whatsoever : tell it not in gath , nor publish it in ascalon , lest the daughters of the philistims rejoyce , lest the daughters of the uncircumcised triumph . o what musick doth our discord make to the romish adversaries . we reade , genes . 13. 7. and there was a strife between the heard-men of abrahams cattel , and the heard-men of lots cattell , and the cananite , and the perizite dwelled then in the land . and abraham said unto lot , let there be no strife , i pray thee , betweene my &c. wherein observe , that the canaanites and perizites being there in the land , is mentioned as a motive with abraham to make him make the speedier accommodation with lot , lest the true religion and service of god should suffer in the censure of pagans by their discords , being uncle and nephew , ingaged in a brawle by their servants dissention . how many canaanites and perezites behold our bloudy differences , and clap their hands to see us wring ours , yea , insult and rejoyce to see us sheath our swords in one anothers bowels ; wee used formerly to taske the papists of cruelty to protestants ; but hereafter , as abner said to asahel , 2 sam. 2. 22. how then shall i hold up my face to joab thy brother : so how shall we looke in the face , from this day forwards , of our romish adversaries . tell them no more of their cruelty to the protestants at hedlebergh , of their cruelty to protestants of magdenberge , of their cruelty to the protestants at rochel ; for if these wars continue , wee are likely not onely to equall , but to out-doe these cruelties one to another ; so that discharging this accusation of bloudinesse against them , it will rebound and recoile in our own faces . put all these together , that warre makes a land more wicked , makes a land more wofull , is bad in it selfe , is worse in its traine , destroyes christian people , and disgraces christian profession , and then will all have just cause to say as it is in my text , blessed are the peace-makers . 13. if any object that peace also hath her mischiefes which attend thereupon ; for it brings plenty , and plenty brings pride , and pride brings plagues upon it : peace makes men pampered , and with jessurun to kick against god . war indeed brings cleannesse of teeth , whilest peace brings fulnesse of bread , which is as bad and worse , making men presumptuously to rebell against god . the answer is easie , woes may come from peace , but they must come from warre ; miseries arise from the very use of warre , which come but from the abuse of peace , being essentiall to warre , but accidentall to peace , inherent alwaies in the one , adherent too often to the other : in a word , in war calamities proceed from the thing it selfe , in peace from men , abusing it . 14. object . but peace without truth is rather poyson then a cordiall : o let us not be like the thirsty traveller , who so long longs for water , that at last he drinkes mud and water together , not only without distinction or distaste , but even with delight : o let us not with sampson so dote on the dalilah of peace , as to get her love to betray truth , wherein our strength lyes . some perchance would propound peace unto us , but on such servile conditions as naash the ammonite offered a truce to the men of jabesh-gilead , 1 sam. 11. 2. on this condition will i make a covenant with you , that i may thrust out all your right eyes , and lay it for a reproacb upon all israel . and so if we will give in truth to boot , and put out our owne eyes into the bargaine ; forfeit the true faith and knowledge of god , with the purity of his service , then perchance a peace may be proffered us ; but as peter said to simon magus , act. 8. 20. thy mony perish with thee , so let such a hellish peace perish with those that seek to promote it . 15. in the answering of this objection , give me leave as peter said , act. 2. 29. men and brethren , let me freely speake unto you of the patriarch david ; so let me boldly and fully speak in answer to the objection : if leave be denied mee : i know whence my commission is derived , i am an embassadour for the god of heaven if i speake what is false , i must answer for it ; if truth , it will answer for me . and what i have to say , i will divide into foure propositions . 16. prop. 1. cursed be hee that seekes to divide peace from truth . i must confesse i was never bred upon mount ebal , neither did ever my tongue take delight in cursing . the rather , because we may observe deut. 27. 12. that the most eminent tribes from wch the princely & priestly men descended , levi , iudah , ephraim , & benjamin , took their station in mount gerasin , to shew , that magistrates & ministers are principally to inure their mouths to blessing . and yet for those that feek to sever peace from truth , i cannot refrain my self , but must say , cursed be they in the city , and cursed be they in the field , cursed be they in their basket and in their store , cursed be they in the fruit of their body , and in the fruit of their land , in the increase of their kine , and in the stock of their sheep , cursed shall they be when they come in , and cursed shall they be when they go out . 17. pro. 2. before this warre began , wee had in england truth in all essentiall to salvation . wee had all necessary and important truths truly compiled in our 39. articles . we had the word of god truly preacht ( i could wish it had been more frequently and generally ) the sacraments duly administred , which two put together doth constitute a true church . s. paul , 1 cor. 15. 18. being to prove the resurrection of the dead , presseth the corinthians with this among other arguments , then they also which are fallen asleep in christ are perished . putting them a most uncharitable absurdity , that in case the dead arise not againe , they must be bound to confess , that all the saints formerly deceased were perished . and surely , such as deny that england before this warre began had all essentiall truth to salvation , must of necessity split themselves on the same uncharitable rocke , and passe a sentence of condemnation on all those which dyed in our church before these two yeares last past . 18 3. pro. many errors in doctrine and innovation in discipline , did creepe fast into our church . arminian positions , tenents , reason to gods grace , invaded the truth of the word in many places . one ceremony begat another , there being no bounds in will-worship , wherewith one may sooner be wearied then satisfied . the inventors of new ceremonies endeavouring to supply in number what their conceits wanted in solidity ; and god knowes before this time where they had been if they had not been stopt . 19 4. pro. the best and onely way to purge these errors out , is in a faire and peaceable way ; for the sword cannot discerne betwixt error and falshood , it may have two edges , but hath never an eye . let there on gods blessing be a synode of truely grave , pious , and learned divines ; and let them both fairely dispute , and fully decide , what 's true , what 's false ; what ceremonies are to be retained , what to be rejected ; and let civill authortie stampe their command upon it , to be generally received under what penaltie their descretion shall think fitting . but as long as warre lasts , no hope of any such agreement ; this must be a worke for peace to performe . so then under the notion of peace , hitherto we have and hereafter doe intend such a peace , as when it comes we hope will restore truth unto us , in all the accidentall and ornamentall parts thereof ; and adde it to that truth in essentialls to salvation , which we enjoyed before this warre began , and in this sence i will boldly pronounce blessed be the peace-makers . 20 come we now to consider what be the hindrances of peace : these hindrances are either generall or particular . the generall hindrance is this : the many nationall sinnes of our kingdome being not repented of ; i say of our kingdome , not of one army alone . thinke not that the kings army is like sodome , not ten righteous men in it , ( no not if righteous lot himselfe be put into the number ) and the other army like syon consisting all of saints . no , there be drunkards on both sides , and swearers on both sides , and whoremungers on both sides , pious on both sides , and prophane on both sides , like jeremies figges , those that are good are very good , and those that are bad are very bad in both parties . i never knew nor heard of an army all of saints , save the holy army of martyrs , and those you know were dead first , for the last breath they sent forth proclaimed them to be martyrs . but it is not the sinnes of the armies alone , but the sinnes of the whole kingdome which breake off our hopes of peace , our nation is generally sinfull . the city complaines of the ambition and prodigality of the courtiers , the courtiers complaine of the pride and covetousnesse of citizens , the laity complaine of the lazinesse and state-medling of the clergy , the clergie complaine of the hard dealing and sacriledge of the laity , the rich complaine of the murmuring and ingratitude of the poor , the poor complaine of the oppression and extortion of the rich : thus every one is more ready to throw durt in anothers face then to wash his owne cleane . and in all these though malice may set the varnish , sure truth doth lay the ground-worke . 21 of particular hindrances , in the first place we may ranke the romish recusants , is not the hand of joab with thee in all this , was davids question 2. sam. 14. 19. but is not the hand may we all say of jesvites in these distractions . many times from my youth up have they fought against me may england now say , yea many times from my youth up have they vexed me , but have not prevailed against me . at last , the popish party perceived that the strength of england consisted in the unity thereof . ( sampson is halfe conquered when it is knowne where his strength doth lye ) and that it was impossible to conquer english protestants , but by english protestants . is this your spite and malice o you romish adversaries , because you could not overcome us with spanish armadoes , nor blowe us up with gunpowder treasons , nor undoe us with irish rebellions , to set our selves against our selves , first to divide us , then to destroy us . well , god knowes what may come to passe . it may be when we have drunke the top of this bitter cup , the dregs may be for your share , and we may all be made friends for your utter ruine and destruction . 22 next , the papists the schismatickes are the hendrances of our peace . these know their kingdome cannot be established but by warre , as assured that the wisdome of the state is such , as will blast their designes when matters are setled . i have heard ( when a childe ) of a lawlesse church , sure these if they might have their will , would have a lawlesse church and a gospellesse too ; and yet they as falsly as fondly conceive that the state gives approbation and connivance to them . we read psalm . 50. 21. where gods spirit reckons up many sinnes which the wicked had committed , that god saith ; these things hast thou done , and i kept silence ; thou thoughtest that i was altogether such a one as thy selfe : but i will reprove thee , and set them in order before thine eyes . in which place of scripture three things are considerable . first , god is said to keep silence when he doth not presently and visibly punish offenders , psal. 35. 22. o lord keep not silence , and so psal. 83. 1. keep not thou silence o god . god , for reasons best known to himselfe , and for some known to us , namely , to make wicked men swel and break with a timpany of good successe for the time , does not outwardly expresse the dislike of their bad courses , in inflictine a suddain and sensible puuishment upon them . secondly , observe the false logick & bad inference of wicked men ▪ who who conceive that god is altogether such an one as themselves , yea make accessary and confederate with them because silent , therefore consenting : qui tacet satis laudat . thirdly , see time wil come when in time best known to himselfe he will publikely reprove them , and shew not onely his free dissent but full displeasure . thus schismatickes improve themselves upon the clemency & long suffering of our state . because they are taken up with matters of higher concernment , and are not at leasure to stoope to their punishment , as imployed in businesse of more present and pressing importance ; separatists and sectaries conceive that they favour , what they doe not punish . but time will come when to the glory of god and their own honour , though slowly , surely they will visit their offences , and as the psalmist saith ; set their sinnes in order before them ; who have beene the partiall cause of the disorder and confusion of this kingdome . 23 thirdly , those are enemies to peace , whose beeing meerely consisteth by warre and discention . indeed the truly noble english spirits , desire a forraigne foe for a marke for their bullets ; but many there be rather turbulent then valiant , who as demetrius by this craft they get their gaine , desire a perpetuity of warre for their possession . we read in plutarch of one demades who by profession was a maker of coffins , and he was banished out of the city of athens for wishing that hee might have good trading ; that wise sare truly interpreting the language of his wish , as desiring some epidemicall disease ; his private profit being inconsistant with the publike flourashing of the common-wealth . so those people who are undone , and cannot live but by undoing of others , certainly wish no good to our church and kingdome , but must needs be state barrettors to keep the sore alwayes raw , betwixt prince and people . 24 let us now come to see the meanes , wherby private persons may and must endeavour the obtaining of peace ; the first is prayer , pray for the peace of jerusalem ; let every one in that prayer which he useth in his family , or private devotions , build a roome more and inlarge it , to pray for peace in our israell . 25 secondly , let us petition for peace , not only to the god in heaven , but to the gods on earth ; first to his majestie , but alas there is a great gulfe between us & him fixed , so that they which would passe from hence to him cannot , neither can they passe to us that would come from thence . the sins of our realm are amounted to such a height that we deserve this and worse punishment . next , let us petition to the high and honourable court of parliament , next under god and the king the hope and help of our happinesse , let none say it is presumption to petition them , as undertaking to tell them of what they are ignorant , or to put them in remembrance of what they may forget , for herein we apply our selfe to them , in immitation of our accesse to god , and surely their greatnesse cannot and their goodnesse will not be displeased in our compliance and conformity to such an architype . true it is that god , matthew 6. 8. our father knoweth what things we have need of before we aske him , and yet it is his will and pleasure to be sought too by our prayer . and so no doubt that high and honourable court , though that they know fulwell that peace is that we stand in need of yet they take delight in our duty , yea expect our service herin to petition for peace , that so our begging of peace , may in effect be a modest & mannerly expression of an harty thanks for their long and constant endeavours herein . wherefore what tertullus said flatteringly to felex , we may say truly and feelingly to them ; seeing that very worthy deeds are done to this nation by their providence , we accept alwaies , and in all places with all thankfulnes . notwithstanding i pray you , that you of your clemency would heare us a few words . and let us in all humility , not directing but beseeching them , without a tumultuous thought , most peacable and pathetically begge of them and sue unto them to continue their care in advancing a seasonable and happy accomodation , that so the blessing pronounced in my text may lie both upon them and theirs blessed are the peacemakers : 26 thirdly , we must be content soundly to pay for peace , we read exod. 38. 8. and he made the lever of brasse and the foot of it of brasse , of the looking-glasses of the women assembling , which assembled at the door of the tabernacle of the congregation . it seemeth that the backsids of their looking-glasses were made of brasse , which commonly with us are made of wood , and they consigned them over for gods service ; and good reason too , for formerly they had given their eraerings for the making of a calfe ; justly therefore now they did pennance for their pride , as counting it honour enough , that that wherein they looked their owne faces , should make the foot of gods leaver . but what should not people give to buy a true peace and a peace with truth ? o how many yeeres purchase is it worth ? let us not thinke much , to give all our superfluities , but to give fome of our necessaries , for the advancing and obtaining of it . 27 fourthly , let us banish out of our mouthes all words and phrases of contempt and reproach , ( i could instance in the word , but that it is beneath the majesty of a pulpit ) which the malice of men hath minted and fastned on opposite parties ; o let us have no other christian name , then the name of christians , or other surname then christian protestants , neither answering to , nor calling others by any term of disgrace . 28 fifthly , let us with a speedy , serious and generall repentance , remove the crying sinnes of our kingdome , which as long as they last , wil bane all peace amongst us . i say speedy , least the physick come too late for the disease ; serious , least the tent be too short for the wound ; generall , least the plaster be too narrow for the sore . suppose that the sea should breake forth in this land , as such a thing may come to passe , the lord is king , saith david , let the earth rejoyce yea let the multitude of of the isle he glad thereatr , psal. 97. 1. and good reason hath the iles to be glad , as more particularly concerned , for if the water were not countermanded by gods prerogative royall , it would speedily recover its naturall place above the earth . but suppose the sea should break into the land , it is not the endeavours of a private man can stop it ; what if he goes downe with a faggot on his backe , and a matrock on his shoulder , and a spade in his hand , his desire is more commendable then his discretion , it being more likely the sea would swallow him then he stop the mouth thereof . no , the whole country must come in , children must bring earth in their hats , women in their aprons , men with handbarrowes , wheelbarrowes , carts , carres , waines , waggons , all must worke least all be destroyed . i rather instance in this expression of the irruption of the sea , because i finde gods anger so compared in holy writ , 1 chron. 14. 11. david said , god hath broken in upon mine enemies like the breaking forth of waters . so when a generall deluge and inundation of gods anger seaseth upon a whole kingdome , it cannot be stopt by the private endeavours of some few , but it must be an universall work , by a generall repentance ; all must raise bankes to bound it . till this be done , i am afraid we shall have no peace , and to speak plainly i am afraid we are not yet ripe for gods mercy , as gideon judg. 7. 4. had too many men for god to give victory to : so we are too proud hitherto for god to give peace too , many of us are humiliati , but few of us are humiles . many by these warres brought loe , but few made loely , so that we are proud in our poverty , and as the unjust steward said , to beg i am ashamed , so we are too stout thogh halfe starved on the bended knees of our soules , with true repentance , to crave pardon of god for our sinnes , which till it be done , we may discourse of peace and superficially desire it but never truely care for it , or can comfortably receive it . 29 and indeed wee may take forcible motives from our owne miseries , to endeavour peace by all possible meanes ; for look upon the complexion of the warre , and doth it not look of a most strange and different hue from other warres . the wars of germany ( which give me leave to say if we had pittied by the proxie of a true simpathy , we had never so soon suffered them in our owne person ) were far lighter affliction then ours . in germany people when hunted with warre took covert in their fenced citties . but here in england we have no guard against wars blow , but lye open to plundering and destruction . germany was a great continent bearing six hundred miles square , so that whilst one part thereof was mowed downe with warre , the other enjoying peace , might grow up in the meane time . but little england ( great onely in her miseries , severed by the sea from other countries , and by devisions parted from het selfe ) is a morsell which civill warre will quickly devoure . thirdy , in germany commanly they lay in garrison in winter and fought in sommer ; we read 2 sam. 6. 1 and it came to passe at the time when kings goe forth to battell . this all comments generally expound of the spring time ; but alas if we in our woes were antipodes to all others , our miseries begin when others end , in the winter time . pray ( saith out saviour ) that your flight be not in the winter , nor on the sabboth-day : winter fights woful fights , sabboth wars sorrowful warres , and yet such are these in our kingdome . lastly , in germany papists did fight against protestants , where as our intestine wars , are against those that professe the same religion . 30 it hath been a great curse of god upon us , to make a constant misunderstanding betwixt our king and his parliament ; whilest both professe to levell at the same end . i cannot compare their case better than to the example of ruben and judah , gen. 37. there ruben desired and endeavoured to preserve the life of his brother joseph , and judah desired and endeavour to preserve the life of his brother joseph ; and yet these two imbracing different meanes , did not onely crosse and thwart , but even ruine and destroy the desires of each other ; for ruben moved and obtained that joseph might not be killed , vers. 22. and ruben said unto them , shed no blood , but cast him into this pit that is in the wildernesse , and lay no hand upon him ; that he might rid him out of their hands , to deliver him to his father againe . judah also desired the same , but being not privie to rubens intents , and to avoid the cruelty of the rest of his brethren , propounded and effected , that joseph might be sold to the medianitish merchants , meetly so to preserve his life ; and thereby he did unravell all the web of rubins designes , and frustrated his endeavours . thus when god will have a people punished for their sinnes , hee will not onely suffer but cause mistakes without mending , and misprisions without rectifying , to happen betwixt brethren who meane and really intend the same thing ; so that they speake the same matter in effect , and yet , be barbarians one to another , as either not or not right understanding what they say each to other . thus the maintaining of the protestant religion in the purity thereof ; the vindicating of the lawfull prerogative of the king ; the ascertaining of the just rights and priviledges of the parliament ; the defending of the dues and properties of the subject are pleaded and pretended on both sides , as the ultimate ends they aime at . well , as our saviour said to the blinde man , mat. 9. 29. according to your faith be it unto you : so , according to the sincerity and integrity of their hearts whom god knowes means most seriously , be it unto them ; we wish them good victory in the name of the lord : and yet even herein a friendly peace were as much better then victory it selfe , as the end is better then the means ; for , blessed are the peace-makers . 31 objections . but may some say , though we doe never so much desire peace , we shall not obtaine that blessing , which is pronounced in my text , for the peacemakers are to be blessed . and it is to be feared , that our breaches are too wide to be cured , and gods justice must have reparation upon us . 32 by peace-makers , peace-endeavourers are to be understood , not only the effectours of peace , but even the affectours of peace shal be blessed . rom. 12. 18. if it he possible , as much as in you lyeth live peaceably with all men . god out of his goodnesse , measures mens reward , not by their successe but desires , 2 cor. 8. 12. for if there be first a willing minde , it is accepted according to that a man hath , and not according to that he hath not . 33 and yet i am not out of heart , but that there is hope of peace , and that as yet our sinnes are not sweld so high , but that there is mercy with god for our nation . first , my hope is founded on the multitude of good people in this land , which assault and batter heaven with the importunity of their prayers . we read of ptolomeus philodelphus , king of egipt that he caused the bible to be translated by seventy interpreters , which seventy were severally disposed of in seventy severall cels , unknown each to other ; and yet they did so well agree in their several translations , that there was no considerable difference betwixt them , in rendering the text ; an argument that they were acted with one and the same spirit . surely it comforts me when i call to minde , what shall i say , seventy , nay seven times seventy , yea seaventy hundred , yea seventy thousand , which are peaceable in israel , which on the bended knees of their souls , daily pray to god for peace . these though they know not the faces , no not the names one of another , nay , have neither seen nor shall see one another till they meet together in happinesse in heaven ; yet they unite their votes and centre their suffrages in the same thing , that god would restore peace unto us , who no doubt in his due time will heare their prayers . 34 the second thing that comforts mee , is , when i looke on gods proceedings hitherto in our kingdome , his judgements seeme to be judgements rather of expostulation then of exterpation : we read exod. 4. 24. that god being angry with moses for not circumcising his sonnes ; it came to passe by the way in the iane that the lord met him , and sought to kill him . sought to kill him ? strange : did god seeke to kill him , and not kill him ? speake lord , speake to the fire , and it shall with flashes consume him ; to the ayre , and with pestilent vapours it shall choake him ; to the water , and with deluges it shall over-whelme him ; to the earth , and with yawning chops it shall devoure him . well , the meaning is this , god sought to kill him , that is , in some outward visible manner whereof moses was apprehensive god manifested his displeasure against him , that so moses might both have notice and leisure to divert his anger , with removing the cause thereof . he that saith to us , seeke and yee shall finde , doth himselfe seeke and not finde ; and good reason too , for he sought with an intent not to finde . thus i may say , that for these last foure yeeres god hath still sought to destroy the kingdome of england , manifesting an unwillingnesse to doe it , if in any reasonable time we would compound with him by serious repentance . thus the loving father shakes the rod over his wanton childe , not with an intent to beat him , but to make him begge pardon ; and such hitherto hath beene gods dealing with our nation , that he even courts and woes us to repentance , as loath to punish us , if wee would understand the signes of his anger , before it breake out upon us . 35 but if all faile , yet those that are peace-makers in their desires , doe enter a caveat in the court of heaven ; that if warres doe ensue , yet for their part they have laboured against it . if a man slaine were found in the field , and it not knowne who slew him , god provided deut. 21. 7. that the elders of the next city should wash their hands in the blood of an heifer , and say , our hands have not shed this blood , neither have our eyes seen it , be mercifull , o lord , unto thy people israel whom thou hast redeemed , and lay not innocent blood unto thy people of israels charge , and the blood shal be forgiven them . so this one day will be a comfort to the consciences of godly minded men , that they may appeale to the god of heaven , how they have prayed heartily for peace , have petitioned humbly for peace , have been contented to pay deerly for peace , and to their powers have endevoured to refraine themselves from sinnes , the breakers of peace ; and therefore they trust that christian english protestant blood , which shall be shed , which hath beene and hereafter may be shed in these wofull warres , shall never be visited on their score or laid to their charge . 36 but if all faile , and if we must be involved in a finall desolation , then let us goe to the assurance office of our soules , and have peace of conscience with god in our saviour . it was wont to be said a mans house is his castle , but if this castle of late hath proved unable to secure any , let them make their conscience their castle , if beaten from all our parapets and outworkes , let us retire to this strength for our defence ; it may seem , be it spoken with all reverence , a blunt expression of the holy spirit , luk. 12. 4. be not afraid of them that kill the body , and that have no more that they can doe . yea , but one may say they may kil me with torment and with torture , make me drop out my life by degrees ; why the totall some of their malice , is but to kill the body , and then they have no more that they can do . but they may forbid my body christian buriall ; herein they do not do but suffer , for the living wil be more troubled then the dead , if thy corps be not committed to earth so that this in effect is just nothing . then let drums beat , and trumpets sound , and banners be displaid ; let swords clash , and pikes push , and bullets flye , and cannons roare ; warre doe thy worst , death doe thy worst , devill doe thy worst , their souls shal be happy that sleep in the lord , for they rest from their labours . however , if it be possible , and if so great mercy be stored up in god for us , we would rather have peace in this world ; and on the promoters therof let the blessing in the light and rest , blessed are the peacemakers . 37 and now as i began with the mention of the fast , so to conclude with the same , let us keep this day of humiliation holy to the lord . some perchance may make this but a mock-fast , and fast for some private and sinester ends , but every one that will may make it a true fast to himself , therin to be grieved for the misery of gods saints . god complaines , amos the sixt , of the gluttonie of the israelites , wherein wee finde the compleat character of an epicure , making wantons of his five sences , entertaining their eyes with bedsteads of ivory , verse 4. curious to behold for the milk-whitenesse thereof ; pleasing their feeling , they stretch themselves on couches ; courting their eares , they chant to the violl , ver. 5. contenting their taste , and making that sence a pander both to gluttony and drunkennesse , they eate the fat of lambes , and drinke wine in boules , verse 6. delighting their smell , and annoynt themselves with the chiefe oyntments ; and then concludes all with this sharpe close , but they are not grieved for the affliction of joseph . wherein the prophet alludes to the story of joseph , gene. 37. 24. who was put into a pit without water ( except such as flowed from his eyes ) where he must either dye for want of meat , or dye for being meat to wilde beasts ; and yet in the meane time his brethren , though they saw the anguish of his soul , gene. 42. 21. ( made visible and transparent through the windowes of his weeping eyes , bended knees , begging tongue , folded hands ) did most barbarously sit down to eate ; i dare boldly say they said no grace with a good heart , either before meate or after . 38 just such is the cruelty of many of us , ( who professe christianity ) to our brethren in the countrey , because as yet the city of london is as the land of goshen , being light when all the rest is darkned with miseries , they lay not to heart the afflictons of joseph , which our countrey-men do suffer . where is the man that sounds a retreat to his soul when he feeles it marching to fast in myrth , who abates a dish of his table out of principles of conscience , though perchance many doe out of reasons of thrift ; and i am affraid all shortly must doe out of necessitie . well , if we be not the more penitent , it may come to passe , that that sad dance which hath beene led all over the kingdome will come to us to this city at last , and god grant we pay not the musique for all the rest . 39 remember vriah who kept a campe in the court , and would not enjoy those pleasures the marriage bed reached unto him . thinke of mephibosheth lame but loyall , who went not out with david in his person , but attended him with his affections , and during the kings absence , dressed not his feet , ( enough to gangrene them ) as not caring for his owne feet , whilest his soveraignes head was in danger . seriously consider nehemiah , who sympathized with the calamities of jerusalem , which sadded his countenance even in the presence of the king . two things onely can make a courtier sad , sicknesse ( which cannot be dissembled ) and his princes displeasure . nehemiah had neither of these , he was in perfect health , and he stood rectus in curia , right in his soveraignes esteeme , as appeares , nehemiah 2. 2. by the kings favourable and familiar questioning him , why is thy countenance sad , seeing thou art not sicke ? so then , it was nothing else but the impression of the suffering of gods saints , which clouded the brightnesse of his countenance with sadnesse . and god grant we having the same cause , we may have the same compassion with him . amen . errata . page 2. read , not us who are priests : p. 13. line 3. r. ●treason to gods grace : l. 14. r. betwixt truth and errour : p. 28. l. 27. r. but they may forbid my body christian buriall . finis . notes, typically marginal, from the original text notes for div a85013e-130 1. acts 24. 3. a sermon of assurance foureteene yeares agoe preached in cambridge, since in other places. now by the importunity of friends exposed to publike view. by thomas fuller b.d. late lecturer in lombard street. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40683 of text r215136 in the english short title catalog (wing f2458). 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. 52 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40683 wing f2458 estc r215136 99827105 99827105 31518 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. a40683) transcribed from: (early english books online ; image set 31518) images scanned from microfilm: (early english books, 1641-1700 ; 1886:9) a sermon of assurance foureteene yeares agoe preached in cambridge, since in other places. now by the importunity of friends exposed to publike view. by thomas fuller b.d. late lecturer in lombard street. fuller, thomas, 1608-1661. [8], 31, [1] p. printed by j.d. for john williams at the signe of the crowne in pauls church-yard, london : 1647. reproduction of the original in the bodleian library. eng assurance (theology) -early works to 1800. sermons, english -17th century. a40683 r215136 (wing f2458). civilwar no a sermon of assurance. foureteene yeares agoe preached in cambridge, since in other places. now by the importunity of friends exposed to pub fuller, thomas 1647 9502 141 5 0 0 0 0 154 f the rate of 154 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 emma (leeson) huber sampled and proofread 2002-10 emma (leeson) huber text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a sermon of assvrance . foureteene yeares agoe preached in cambridge , since in other places . now by the importunity of friends exposed to publike view . by thomas fuller b. d. late lecturer in lombard street . london , printed by j. d. for john williams at the signe of the crowne in pauls church-yard . 1647. to the honovrable , and nobly accomplished knight , sir iohn danvers , all the blessings of this , and a better life . sir , wee read how zachariah being struck dumbe , called for table-bookes thereon to write his minde , making his hands to supply the defect of his mouth : it hath been the pleasure of the present authority ( to whose commands i humbly submit ) to make me mute , forbidding mee till further order the exercise of my publicke preaching , wherefore i am faine to imploy my fingers in writing , to make the best signes i can , thereby to expresse , as my desire to the generall good , so my particular gratitude to your honour . may this treatise but finde the same favour from your eie , as once it did from your eare , and be aswell accepted when read , as formerly when heard . and let this humble dedication be interpreted a weake acknowledgement of those strong obligations your bounty hath laid upon me . well may you taste the fruits of that tree , whose root your liberality hath preserved from whithering ▪ sir , these hard times have taught mee the art of frugality , to improve every thing to the best advantage ; by the same rules of thrift , this my dedication as returning thanks for your former favours , so begs the continuance of the same . and to end , as i began , with the example of zachariah , as his dumbnesse was but temporary ; so i hope by gods goodnesse , and the savour of my friends , amongst whom your honour stands in the highest ranke , the miracle may be wrought , that the dumbe may speake again , and as well by words publikely professe , as now by his hand , he subscribes himselfe , your servant in all christian office . thomas fuller . to the christian reader . i shall be short in my addresses unto thee ; not onely , because i know not thy disposition , being a stranger unto thee ; but chiefly , because i am ignorant of my owne present condition , remaining as yet , a stranger to my selfe were i restored to the free use of my function , i would then request , the concurrence of thy thankes with mine , to ●… gracious god the giver ▪ and honourable persons the dealers of this great favour unto me . were i finally interdicted my 〈◊〉 , without hope of recoverie , i would bespeake thy pitty to bemoane my estate . but lying as yet in the marshes betweene hope and feare , i am no fit subject to be condoled for , or congratulated with . yet it is , i trust ▪ no piece of popery to maintaine ; that the prayers of others may be beneficiall , and available for a person in my purgatorie condition . which moves me to cravethy christian suffrages , that i may be ridde out of my present torment , on such tearmes as may most tend to gods glory , mine owne good , and the edification of others . however matters shall succeede , it is no small comfort to my conscience , that in respect of my ministeriall function , i doe not die felo de se ; not stabbing my profession by mine own lazinesse , who hither to have , and hereafter shall improve my utmost endeavours , by any lawfull meanes to procure my restitution . when the priests would have carried the arke after david , david forbad them to goe further , if ( said hee ▪ i shall finde favour in the eyes of the lord , hee will bring mee againe , and sh●…w mee both it , and his habitation . but if he thus say , i have no delight in thee : behold here am i , let him doe to me , as seemeth good unto him ▪ some perchance would perswade me , to have the pulpit carried after me , along with me to my private lodgings , but hitherto i have refrained from such exercises , as subject to offence , hoping in due time to bee b●…ught backe to the pulpit , and endeavouring to compose my selfe to davids resolution . and if i should bee totally forbidden my function , this is my confidence , that , that great pasture of gods providence , whereon so many of my profession doe dayly feede , is not yet made so bare by their biting , but that , besides them and millions more , it may still comfortably maintaine , thy friend and servant in christ jesus . thomas fuller . a sermon of assvrance . 2 peter 1. 10. give rather diligence to make your calling and election sure . mans life may not unfitly be compared to a candle . cu●…iosity may well be resembled to the thiefe in the candle , which makes men to spend much pretious ti●…e in needlesse disputes , the conclusions whereof are both uncertaine and unprofitable . the schoolemens bookes are stuffed with such questions , about the distances and dignities of angels , as if men were to marshall them in ranke and file , how that heavenly hoste doe march in glory one before another . when men heare improbable matters from farre countries related unto them , it is their usuall returne , it is better to beleeve them , then goe thither to confute them . but let us not credit many unlikely-hoods concerning angels , which the boldnesse of schoolmen have obtruded upon us , but rather labour in gods due time , to goe to heaven , there with our owne happy e●…perience to confute them . well it is said of socrates , that he was the first of the grecians , which humbled speculative into morall philosophy . how well would the paines of that minister be imployed , who should endeavour to bring downe and ab●…te many superfluous contemplative queries into practicall divinity . it were liberty enough if the sermons of all preachers were bound to keepe residence onely on such subjects , which all christians are bound to beleeve , and practice for their soules health ; amongst which the doctrine in my text , may justly challenge a principall part . when 〈◊〉 hea●…d but the mention of the name of boaz , the man , said * shee , is neere unto us , and of our affinity ; so no sooner doe you heare this text read unto you , give rather diligence to make your calling and election sure ; but every well affected heart is ready to claime blood and challenge right therein . questions about angels are neither kiffe nor kinne to my soule ; but this a precept of that consequence , of that concernment , we all ought to share a part and interest in the speedy and reall practice thereof . some difference there is betwixt us , and the romanists , in reading the text who following the vulgar latine , adde per bona opera ; make your calling and election sure by good workes . a clause altogether omitted in our english translations , because in the greeke nothing appeares answerable thereunto . good reason therefore , that we should correct the transcript by the originall , and purifie the streame to the clearenesse of the fountaine . god grant , that though on these just grounds we exclude good works , out of the text , wee may admit , embrace , and practice them in our lives and conversations . my text may not unfitly bee compared to ehuds dagger , short , but sharpe . and although now it be falne into a lame hand , ( the unworthynesse of the preacher in this place ) to manage it , yet inforced with the assistance of gods arme , it may prove able to give the deadly blow , to foure eglo●… sinnes , tyrannizing in too many mens hearts . 1. supine negligence in matters of salvation . 2. busie medling in other mens matters . 3. preposterous curiosity in unsearchable mysteries . 4. continuall wavering , or scepticalness concerning our calling and election . supine negligence is dispa●…ched in that word , give diligence . this grace of assurance is unattainabl●… by ease and idlenesse . busie medling in other mens matters is destroyed in the particl●…your e●…ch one ought principally to intend his owne assurance . prepost●…rous curiosity is stab●…ed with the order of the words , calling and election , not election and calling . men must fi●…t begin to assure their calling , and then 〈◊〉 , argue and inferre the assurance of th●…ir election . continuall wavering is wounded under the fifth ribbe , in the conclusion of my text , sure . wee will but touch at three first , and land at the last , as the chiefe subject of our ensuing discourse . this grace of assurance is not attainable with ease and idlenesse . christianity is a laborious profession . observe gods servants cleane through the scripture , resembled to men of painefull vocations : to racers , who must stretch every sinew to get first to the goale : to wrestlers , a troublesome emploiment ; so that i am unresolved whether to recount it amongst toiles , or exercises , ( at the best it is but a toilesome exercise . ) to souldiers , who are in constant service and dayly duty , alwaies on the guard against their enemies . besides , we ministers are compared to shepherds , a painefull and dangerous profession amongst the jewes ; to watchmen , which continually wake for the good of o●…hers : so that besides the difficulties of our christian calling , we are incumbred with others , which attend our ministeriall function . let none therefore conceit , that salvation with the graces accompaning it ( whereof this assurance we treat of is a principall ) is to be compassed with facility , without constant care and endeavour to obtaine it . how easily was the man in the gospell let downe to our saviour in the house , whilst foure men for him uncovering the roofe thereof , let him downe with cords lying quietly on his couch ? some may suppose that with as little hardship they may bee lifted up to heaven , and that whilest they lazily lye snorting on their beds of security , ( never mortifying their lusts , never striving for grace , never strugling against their corruptions ) they shall bee drawne up to happinesse , or it let down to them , merely by the cords of gods mercy , and christs merits . such men without amendment will one day finde themselves dangerously deceived , and that it is a laborious taske , to gaine either the surenesse , or assurance of salvation , wherein , according to the apostles prescription , wee must give diligence . to make your [ each christian is principally to endeavour the assurance of his owne calling and election . ] indeed it were to be wished , that parents , besides themselves , were assured of the true sanctity ( so by consequence of their calling and election ) of themselves multiplied , the children god hath given them , of the second part of their selves lying in their bosome , their wives , of t●…ue grace in their friends and family . how comfortable were it , if ministers were ascertained of true grace and pietie in the breasts and bosomes of the people committed to their charge . but the best way to passe a rationall verdict , on the sincerity of sanctity in another , is first to finde an experimentall evidence thereof in ones own heart . a phylosopher complained , that it was an exceeding hard thing to finde a wise man ; true , said another , for he must bee a wise man that seekes him , and knowes when he hath found him ; and hence ariseth the difficulty , because two wise men in effect must meet together , the seeker , and the finder . it is a hard thing in like manner to bee assured of unfained faith , and undissembled devotion in another mans heart . because first , that party must have a feeling of the operation of grace in his owne soule ( otherwise blinde men are incompetent judges of colours ) before he can make his presumptions of holinesse in another , from those sacred symptomes and fruits of piety , which he findes in his owne conscience . let it therefore be every mans maine worke , first to make a scrutiny in his owne soule , to make his own calling and election sure . how contrary is this to the common practice of most in the world ? it is a tale of the wandring jew , but it is too much truth of too many wandring christians : whose home is alwaies to bee abroad , professours in spirituall palmestry , who will undertake to read the life-line , the line of eternall life in the hands of mens soules , though for all their ●…kill , they often mistake the hands of esau for the hands of jacob , approving many hypocrites for their holinesse and condemning sincere soules for counterfeits and dissemblers . calling and election [ men are not to lanch into the depths of predestination at the first dash , but first soberly to begin with their calling or vocation . ] surely the very angells which climbed up the ladder in jacobs * dreame did first begin at the last and lowest round . first looke to finde thy justification , and sanctification , then thy adoption and vocation , lastly thy election and predestination . but alasse , as the hebrews read their letters backward : so it is to be feared that too many preposterously invert the order of my text , and instead of calling and election , read election and calling , first grasping at those mysteries ( both in their practise and discourse ) which are above their reach , as if their soules feared to be ●…unne a-ground , if sailing in the shallows of faith and good workes , they never count themselves safe , but when adventuring in those secrets wherein they can finde no bottome . we are now come to the youngest part in the text , to which we intend a benjamin's portion . b●…ing to discourse of the certainty of calling and election , not in respect of gods predestination , it being from all eternity sure in him , * from the beginning of the world god knoweth all his workes , but in reference to man's apprehension , concerning the assurance thereof . and now least our discourse like * jordan in the first moneth should over-flow , wee will raise these bankes to bridle it , and consider ; 1. that assurance of calling and election is feasible in this life-to be attain'd . 2. what this assur●…nce is . 3. how a christian buckleth and applieth it to his soule ? 4. wee will satisfie some doubts and difficulties in this behalfe . 5. wee will conclude with comfortatable uses to all sorts of christians . of the first . that assurance of ones calling and election may , without any miraculous revelation , be in this life acquired , appeareth plaine in the text ; because the apostle in the simplicity of the dove-like spirit exhort's us to the attaining thereof . now surely it had been no better than holy fraud , ( which heaven hath a pillorie to punish ) to put men upon a labour in vaine , to seeke that which is not to be found . thinke not therefore that the assurance of calling and election is like the philosophers stone , which so many have searched for , yet all have lost their estates , before they could find it out ; but no doubt by god's blessing it is in this world attainable . and yet the papists maintaine , that whilest wee live in this world , and saile in our desires and affections to the rich indies of heaven and happinesse , no further land is discoverable beyond the cape of good hope , and that it is arrogancy and presumption ( without an immediate expresse by revelation from heaven ) for any to conceive himself assured of his salvation . for the second , this assurance of ones calling and election is a [ sepa●…able ] fruit or effect , not of every true , but only of some strong paiths , whereby the party is perswaded , of the certainty of his calling and election . i say separable , to manifest my dissenting from such worthy divines , who make this assurance to bee the very being , essence , life , soule , and formality of faith itself . whence these two opinions as false , as dangerous , must of necessity bee inferred . first , that every one who hath true faith , and are eternally to bee saved , have alwaies some measure of this assurance : secondly , that such , who are devoid of this assurance , are likewise deprived of all sincere faith for the present . but god forbid any preacher should deliver doctrines so destructive to christian comfort on the one side , and advantagious to spirituall pride on the other . such will prove carnificinae , the ra●…ks and tortures of tender consciences . and as the * carelesse mother kill'd her little childe , for she overlaid it ; so the weight of this heavie doct●…in , would presse many poore , but pious soul●…s ; many faint , but feeble infant-faiths to the pit of despaire , exacting and extorting from them more than god requires , that every faith should have assurance with it , or else be uneffectuall to salvation . no , the formality of faith , consists in mans renouncing and disclaiming all sufficiencie in himselfe , casting , rolling , and relying his soule totally and entirely on the mercies of god , and merits of christ , though not assured sometimes of the certainty of his salvation . like a man in a tempest cast out of the ship , and lying on a planke or board , placeth-all his humane hopes on that planke or board , thereby to escape drowning , though he have no certainty , that the same shall bring him safe to the shore . as for those reverend divines who have written and maintained the contrary , that assurance is the very soule of faith , and faith dead and uselesse without it ; far be it from me , because dissenting from thei●… opinions , to raile on their persons , and wound the memories of those which are dead with opprobrious termes ▪ rather let us thank god for their learned and religious writings left behinde them , knowing , that the head of the knowledge of this age , stands on the shoulders of the former , and their very errors have advantaged us into a clearer discovery of the truth in this particular . in the next place ; a christian thus collecteth this assurance of his calling and election , by composing this practicall ●…yllogisme in his soule . the major . he that truely repenteth himselfe of his sinnes , and relyeth with a true faith on god in christ , is surely called , and by consequence elected before all eternity to be a vessell of honour . the minor . but i truely repent my selfe of my sinnes , and rely with a true faith on god in christ . the conclusion . therefore i am truly called and elected , &c. the major is the sense of the scripture in severall places , the very effect of gods promises , and the generall scope of the gospell : so that if satan should be so impudent , as to deny the truth of this proposition , he may be beaten with that weapon , whereat once he challenged our saviour , it is written . all the difficulty is in the minor . happy that man , blessed that woman , who without self-delusion , without flattering their owne soules , can seriously make this assumption , but i , &c. for such i dare be bold to make the conclusion , yea it makes it selfe for them , without my assistance . but alasse ! many out of fearefulnesse dare not make this minor , concerning this assumption to bee presumption in them . and although , they might truely doe it ( being in a better condition then they conceive themselves ) yet overwhelmed with the sense of their sinnes and gods severity , they assume the contrary , and poore soules , often apprehend and conclude their owne damnation in their wounded consciences : whereas others with a more dangerous mistake of common illuminations , for discrim●…nating grace , falsely make the minor and causelesly inferre , their blessed condition , without just ground for the same . such few as goe rightly to worke doe produce these three witnesses , to assert the truth of this minor proposition . first , the testimony of their conscience , that atturney generall to the king of heaven , whose yea or nay , ought to bee more with us then all the oa●…hes in the world beside . one knoweth whom it is that he loveth , and whom he loveth not , whom it is he trusteth , and whom he trusteth not , and in like manner his conscience tells him , whether he doth , or doth not truely repent , whether seemingly , or sincerely he casteth himselfe on god in christ . secondly , the witnesse of the holy spirit in their hearts , * which beareth witnesse with their spirit , that they are the children of god . now wee must with sorrow confesse , that this doctrine of the spirit dwelling in the heart of gods servants is much discountenanced of late , and the devill thereupon hath improved his owne interest . to speake plainely , it is not the fiercenesse of the lion , nor the fraud of the fox , but the mimicalnesse of the ape , which in our age hath discredited the undoubted truth . but what if the apes in india finding a glow-worme , mistooke it to be true fire , and heaping much combustible matter about it , hoped by their blowing of it , thence to kindle a flame ; i say , what if that animal {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that mirth ▪ making creature , deceived it ●…elfe , doth it thence follow ●…hat there is no true fire at all ? and what if some phanaticall anabaptists , by u●…urpation have intitled their braine-sicke fanc●…es , to be so many illuminations of the spiri●… , must we presently turne * sadduces in this point , and deny that there is any spirit at all ? god forbid . we confesse the apostles in the primitive church were our elder bretheren , and wi●…h isaac carri●…d away the inheritance of the spirit in so great a proportion , as to be enabled thereby to miraculous operations ; yet so , that wee , ( though the yonger bretheren ) the sonnes of keturah , have rich and precious gifts of the spirit bestowed upon us , which at sometime or other , in a higher or lower degree sweetly move the soule of all gods servants , and in many of them , testifie the truth of that minor proposition , namely the sincerity of their faith and repentance . the third and last witnesse we will insist on , is that comfort and contentment , the conscience of the party tak●…s in doing good works , and bringing forth the fruits of new obedience . that though hee knowes his best good works are stained with corruptio●…s and many imperfections , yet because they are the end of his vocation , and the justifiers of his faith ; because thereby the gos●…ell is graced , wicked men amazed , some of them converted , the rest confounded , weake christians confirmed , the poore relieved , devils r●…pining at them , angels rejoycing for them , god himselfe glorified by them , i say , ▪ because of these and other reasons , he doth good deeds with h●…mility and cheerefulnesse , and findeth a singular joy in his soule resulting from the doing thereof . this joy is an excellent witnesse to depose the truth of his faith and repentance , and to confirme the minor in the former syllogisme . see here though good works on just ground were excluded our text , yet in due time and their proper places wee have entertained them in our sermon . if good workes offer to crowd into our justification , let us be so bold as to shut the doore against them . but if wee have any to come i●…to our sanctification , thereby also to ave●…re and attest the truth of our faith and repentance ; let us say to them as laban to jacob , why stand yee without come in yee blessed of the lord . and this joy conceived from the good workes men doe , is the more pure the more private , the more sincere , the more secretly it is carried . i shall ever commend the modesty of elisabeth : who a●…ter long barrennesse finding her self with child did not publish her happinesse to the veiw of the world , but hid her self three ●…oneths . if after too long sterility in goodnesse , thou perceivest thy self at last by god's grace pregnant in pious workes , vent not thy good successe in the market-place , doe not boast and bragge thereof in discourse to others , but bee contented to enjoy the solid comfort thereof betwixt god and thy owne conscience . so●… much for the th●…ee witnesses to confirme the truth of the minor . all that i shall adde is this ; let us who are or should bee schollars take heed , whom our parents or friends have bred at the fountaines of learning and religion , till our portions are almost shrunke into our education . let us take heed , least silly simple p●…ople , who never read aristotle's organon , never knew how to mould argument in mood and figure , make this syllogisme true in their hearts , by their supernaturall logicke ; whilest we , with all our wit and 〈◊〉 learning , make at the best but a soloecisme , a●…d thereby put a dangerous fallacy upon our owne soules . but heere wee must propound and answer some objections , the resolution whereof may tend both to our instruction and comfort ; the first is this , whether all the servants of god now living , and in the state of grace , are for the present assured of their calling and election ; so that if instantly arrested to pay their debt to nature , they are as confident of their souls mounting up to heaven and happinesse , as of their bodies falling downe to dust and corruption . wee divide the congregation of god's servants now surviving into rankes ; first * mnasons old disciples , seniour pro●…essors of 〈◊〉 . * hannah's which have lived many yeares in the temple , serving god with ●…asting and prayers night and day . these by frequent acts , have contracted a habit of piety , g●…ace by custome is made another nature unto them , especially towards the latter end of their liues ; partly because their soules do steale a glymps , glance , or pisgah-sight of heaven , through the clefts and chinkes of their age , or sicknesse-broken-bodies ; and partly because , as all motion is swiftest the neerest it comes to the center : so they , the neerer they draw by dea●…h to heaven , god's spir●…t and all goodnesse groweth more quick and active in them . of t●…ese wee say that it is often observed , god deales so graciously with th●…m , as to crowne their endeavors with an assurance of salvation . to such i may adde those whom i may call young-old-christians , whose profession of christ , though short , hath beene thick ; though young in yeares , yet they have not onely done , but suffered for christ . religion hath cost them deare , they have not only been summered but wintered in piety , have not onely passed prosperity , but have been acquainted with adversity therein . great travelors in christianity , which have cut the line , and have passed the torrid zone of persecution , and which is more , of a wounded conscience . these also god may admit into the former forme , and out of his undeserved mercy reward them with the assurance of their salvation . but all starres which sh●…ne in heaven are not of the first greatnesse , neither are all of david's worthies to bee equalled with the first three . other christians there are ( who in god's due time may mate the former both in grace and glory ) punies in piety , novices in religion : of such , i say , not one of a hundred ( whatsoever they may erroneously pretend to the contrary ) are assured of their calling and ele●…tion . if further it be demanded , whether every saint of god belonging to election , hath not at one time or other in his life or at his death , this assurance conveyed into his soule , i must confesse that he●…rein , the streames of learned mens judgements , runn●… not onely in different , but contra●…y channells . some are of opinion that god is so gracious , and magnifies his mercy so much in his proceedings towards his ●…ervants , that the very meanest in the family of faith , have some proportion of this assurance , conferred upon them during their abode in this life . other divines , no 〈◊〉 inferiour to the former in number , learning , religion , and christian experience , main●…aine the opposite opinion : that god sometimes is so pleased , to try the patience , and humble the hearts of some of his servants , that a continuall feare , is a constant covering of their eyes , they goe heavily all the day long , never daring for feare of presumption , to owne and acknowledge any grace in their hearts , alwai ●…jealous of their owne condition , and sadly suspitious of themselves , least all their 〈◊〉 prove hypoc●…isie , and their piety be more in pro●…ession then 〈◊〉 . those may be 〈◊〉 ●…nto children in their mothers belly , which have true life in them , and yet themselves doe not know that they live . for my owne part , i conceive this controversie can onely bee decided betwixt god , and a mans owne conscience : no third person can be privie to the secret transactions betwixt them . the last of these two opinions ( so farre as one may conjecture ) hath most of charity , and not the least of truth in it . i am perswaded that many a pious soule dying in the fit of a t●…mptation , hath instantly expected to sinke from his death-bed into hell-fire , when the same by gods goodnesse hath beene countermanded a contrary way , and sent to blisse and happinesse ; yea , it is more then probable , that many sad and affli●…ted spirits , have beene possessed of glory in heaven , before they durst ever owne that themselves had any true grace on earth . the next question which comes to be resolved , is , whether this assurance once possessed , may not afterwards be forfeited . here the controversie is not , whether once the childe of god , may relapse into the state of damnation , totally and finally losing all saving grace in his heart , ( which desperate position cuts asunder the sinewes of all gospelcomfort ) but it is onely enquired into , whether the apprehension or assurance of his calling may not in some cases be lost . wherein our answer is affirmative , and this usually comes to passe on these two sad occasions . first , when the party commits some conscience-wasting sinne , such as tertullian tearmes , peccatum devoratorium salutis ; and continu●…s in the same some season without repentance . indeed every surreptitious sinne , or sinne of infirmity , and especially a complication of many of them together , have a good minde to destroy this assurance ; but it is seldome seene , that their strength is so great , ( though they frequently fret and dayly nibble at the cordes of our assurance ) as to share or grind them asunder , a thing usually done by the committing of high and heinous offences . there is a whirlewinde in the west-indies , called a herricane , which comes but seldome , and yet too often . for then rasor-like it shaves downe all levell and flat before it , trees , and townes , and towres , in a word , it is as wild and savage as the natives of the countrey . no lesse the impetuous violence and cruelty of a conscience-wasting-sinne : such as lots●…ncest , davids adultery , peters deni●…ll , when they come , they make a depopulation of all graces formerly planted in the soule ; maiming the hand of faith , breaking the anchor of hope , quenching the heate of charity ▪ darkning the light of knowledge , and totally taking away for a time , the comfortable apprehension of gods love to them , and their calling to god . this made david petition to god , restore to me the joy of thy salvation , wherein three things are implied . first , that once he did possesse that joy , restore it . secondly , that now hee had lost it , restore it ; lastly , that the losse thereof was not so desperate , but with hope by true sorrow , to recover this joy . restore to me the joy of thy salvation . the second way to lose this assurance , is by suffering some great affliction , above the standard and proportion of ordinary crosses ; seemingly of a sadder hue , and blacker complexion then what usually b●…fall other christians . in such a case a sorrowfull soule , is ready thus to reason with it selfe . once i conceived my sel●…e in a happy condition , thinking my selfe estated in the favour of god , truely called , and by consequence truely elected to grace here , and glory hereafter . but now alasse , i pe●…ceive my selfe utterly mistaken . i built my hopes on a false bottome ; i am but a meere formalist , a pretender to piety , yea a reprobate and cast-away , otherwise god would never afflict me in this fashion , with such hideous and horrible crosses , dolefull tribulations , dismall temptations , so that the brimstone of hell-fire may plainely bee sented therein . thus holy job , when god discharged whole volleys of chaine-shot of afflictions against him , one drew on another , we find him sometimes venting expression , rankly savouring of despaire , and no wonder if hee began to stagger who had drunke so deepely of the bitter cuppes . and now conceiving our selves in some measure to haue satisfied the most important practicall queries wherewith this doctrine of assurance is incumbred , we come to make some profitable application . the gr●…cians had a threefold song , the old men sung , we have beene , the middle aged men we are , the young men , we shall be . this song will serve to divide my auditors at this time . some sing we have beene . there was a happy time wherein wee were ascertained of our c●…lling and election ; but now , alasse poore soules i have lost it . others sing wee are for the present in the peacible poss●…ssi●…n of such assurance . others ●…g wee shall bee in god's due time , when his goodnesse and wisedome seeth fit , such an happinesse shall bee bestowed upon us . wee begin with the first that sing , wee have beene ▪ o that it were in my power as well to help as to pitty you , to amend as to bemoane your condition ! it is the greatest misery , that one hath once beene happy . all your song is a burthen . the best advice i can prescribe unto you is this ; seriously consider with your selves which way you lost this assurance of your salvation was it by committing a conscience-wasting-sinne ? no divine can commend unto you better or other physick , than onely * remember from whence thou art fallen , and repent and doe thy first workes . and although it may please god in his mercy to forgive thy dayly-imperfections and manifold infirmities , on thy generall repentance and quotidian p●…ayer , and forgive us our trespasses , yet the most comfortable course and surest way to obtaine peace of conscience after the committing of an hainous offence , is by particular humiliation for it , without which serious sorrow , solide comfort is either never given , or not long enjoyed . but if thou hast forfeited thy former assurance , thorough the pressure of some heavy affliction , learne and labour to rectifie thy erronious judgement , who from the premises haply of god's love , at the worst of his anger , hath falsely inferred a conclusion of his hatred against thee . ●…nsider how god corrects those whom hee loves most , to the intent that all grace may bee encreased and improved in them . passing by on a night in the streets , i met a youth h●…ving a lighted linke in his hands , who was offended thereat , because it burnt so da●…k and dimme , and therefore the better to improve the light thereof , he beat , bruised , and battered it against the wall , that the wicke therein might be sp●…ead out , and the pitch with other comb●…stible matter , ( which before stifled the light with its overstiffnesse ) might be loosened , which presently caused the linke to blaze forth into a lighter flame . god in like manner deales with thy soul ; that thou mayest shine the brighter before men , hee doth buffet and afflict thee with severall temptations , which give thee occasio●…s to exercise thy graces which lay hid in prosperity . such corrections will in conclusion , greatly adde to thy spirituall light and lustre . apply these and the like consolations to thy soule , and remember what david saith , heavinesse may endure for a night , but joy cometh in the morning . yea but you will say , my night of sorrow , is like the nights in greene-land , which last full four moneths together . a long night i must confesse , but day will dawne at the last , and last the longer for it . come we now to those that sing wee are , who doe not boast ( that is a bad signe ) but rejoyce , that for the present they are possessed of this assurance . and is it so indeed ? and doest thou not deceive thy selfe , beholding thy condition through a fl●…ttering glasse or false spectacles ? well if thou affirmest it , i dare not deny it . it were no manners nor charity in mee to give thy beliefe the lie ; and therefore what you say of your selves , i give credite thereunto . onely let me stay a little and congratulate your happy estate . good successe have you with your honour . god hath not dealt thus with every one , neither have all his servants so large a proportion of his favour . and now i will take the boldnesse to commend some counsell unto you . in the first place be thankefull to god f●…r this great courtesie conferred upon thee , and know , that all heavenly gifts as they are got by prayer , are kept , confirmed , and increased by praises . secondly , take heed of insulting over such as want this assurance : upbraid not them with their sad condition . say not unto them , i am certaine of my calling and election , ergo , i am a saint , a chosen vessell , eternally to bee sav●…d ; th●…u lackest this certainty , therefore art a reprobate , a cast away , a fire-brand of hell , eternally to bee damned . is this the expression of thy gratitude to god , proudly to trample on his servants , and thy brethren ? it is hard to say , whether that thy inference hath more of profanenesse , or falsehood in it . if a favou●…ite to a great emperour should say , [ all that are not in as high esteeme and credit with the emperour as my selfe , are so many traitours . ] would not this be accounted not only , a vaine-glorious expression , but injurious , both to his soveraigne and fellow-subjects ? how many thousands of them , would be willing , yea desirous to adventure their lives , in a lawfull cause for their emperours honour , who not withstanding never had the favour , to bee personably known unto him , much lesse to be 〈◊〉 by him to places of eminent trust and command . and may not many be presumed on , as cordially affected to gods glory , which from their hearts love and ●…onour both him and his , compleatly loyall to his heavenly majesty , who have not as yet been advanced so high , and ingratiated so farre with him , as to receive the assurance of their calling and election ? thirdly , walke humbly before god , and know that this assurance hath a narrow throate , and may be choaked with a small sinne , if god leave thee to thy selfe . there be two kindes of poyson , the one hot , the other cold . hot poyson makes speedy dispatch , it sends men post to their graves ; cold poyson is not so active and operative , it kills but at distance , and if in any reasonable time it meets with a seasonable antidote , the malignity thereof may be prevented , yea perchance without an antidote , if falling upon a strong and sturdy constitution , may be mastered by natures own cordiall ; not finally to destroy , but onely to stupifie and benumme . presumption is hot poyson , it kills its thousands , makes quick riddance of mens soules to 〈◊〉 . despaire , wee confesse , is poyson , and hath kill'd its thousands , but the venome there of is more curable , as more colde and faint in the operation thereof . take heede therefore of presumption , lest the confidence of the assurance of thy calling betray thee to spirituall pride , that to security , that to destruction . her●… take notice that ●…he soule of a saint consists o●… sacred riddles , and holy contradictions : rejoyce ( saith * david ) before him with trembling ▪ if rejoying how can hee tremble , if trembling how can hee rejoyce ? oh that is an unhappy soule which cannot find an expedient betwixt these 〈◊〉 ! that cannot accommodate these seeming contrarieties : rejoycing , when he lookes on a gracious god , trembling , when he beholds a sinfull selfe : rejoycing , when looking upward on gods 〈◊〉 , trembling , when looking downwards on his deserts . ever triumphing , that hee shall be saved , and evertrembling lest he should be damned ; ever certaine that he shall stand , and ever c●…refull least he should fall . tantus est gradus certitudinis , ( suith saint augustine ) quantus est gradus sollicitudinis . he that hath much seare to of●…end god , hath much certainty to continue in his favour : he that feares little , hath little certainty ; and h●… that is altogether fearelesse , whatsoever he proudly 〈◊〉 to the contrary , hath no assurance at all to persevere in gods favour . wee may observe that such as have the shaking palsie in their heads , live to be very aged men : sure i am , that such as have a fil●…all feare to incurre their heavenly fathers displeasure , hold out to the last , even to that life which hath no end . the heavens themselves are said to have m●…tum trepidationis , and the best and most spirituall servants of god , constantly feele such trembling fits in their owne souls . in a word , assurance to persevere is a sparkle of heavenly fire , fed with the dayly tinder of feare to offend god . nor let any confidently presume on the mysterie of predestination , ( which like the lawes of the medes and persians cannot be repealed ) thereon to sinne with indempnity , because once and ever gods servant , and no feare finally to fall from him . for , besides other answers to quell●… their pride , let such seriously consider but this particular instance . god granted hezekiah a lease●… of his life for fifteen yeares longer , and it was impossible for him to dye till that tearme was expired ; so that had hezekiah fed on toades and vipers , on the most noxious food for mans nature , he was notwithstanding immortall during the time prefixt ; because truth it selfe had promised it . however if hezekiah proved carelesse in his diet , though certaine of his life , he had no assurance of his health for that season . his intemperance might draw sicknesse on him , so that hee might lose the li●…e of his life , his liberty of walking abroad , comfort in conversing with company , pleasure in tasting his meate and drinke , to be kept constant prisoner on his bed , a languishing as bad as death it selfe . grant in like manner , that predestination priviledgeth thee from finall apostacie , yet if carelesse to keepe gods commandements , thou maist forfeit all thy spirituall comfort , the joy of thy salvation , have a hell on earth in thy conscience , having in thy apprehension all the beames of gods favour ecclipsed , one glimps thereof a servant of god prizeth above millions of worlds . we come now to these that sing , we shall be . it is ( say they ) not onely vaine but wicked to seeke to bett●…r our conditions by telling a lie . wee should wrong god and our owne consciences to affirme that for the present this assurance is conferred upon us ; but are not in despaire in due time from god's mercy to receive it . some counsels i have to recommend unto them . first doe not envie and repine at their happines , to whom this favour is already confirmed , but because god hath lov'd and honour'd them so much , doe thou love and honour them the more , and doe desire and endeavour to bee added to their society . secondly know to thy comfort that were it not more for god's glory , and thy good , this assurance had long since been bestowed upon thee . and for severall reasons it is hitherto detained . 1. perchance because as yet th●…u hast not fervently sued to god for it . thy affections are gold weights , not zealously engaged in the desire thereof . thou seemest indifferent and unconcern'd , whether thou receivest this assurance or no . now god sets such an estimate and valuation on this assurance , as a grand gift , and favour of the first magnitude , that he will have it sought , and searched , and sued , and prayed ; and pressed for , with holy constancy , and restlesse importunity before hee will grant it . hannah called her sonne , * samuel , for ( said shee ) i have asked him of the lord . every good thing , temporall , spirituall , inward , outward , every particular grace must be a samuel , craved , and requested of god before the fruition thereof can be sweet to our soules , or comfortable to our consciences ▪ to have a favour , before we have requested it , is the ready way to lose it , before wee know the true worth and value thereof . 2. perchance god as , yet with-holds this assurance from thee , with intent to render it more acceptable when it is bestowed . never had isaac beene so welcome to sarah , but because long barrennesse , and expectation , had set so sharpe an edge on her affection . 3. it may be god in his providence foresees , should this assurance be bestowed upon thee , thou would'st play the unthrift and ill husband therewith : and therefore god still keeps it in his own hand , untill thou beest more wise and better able to manage and imploy it . the * prodigall sonne having received his portion from his father , riotously spe●…t it amongst harlots ; the same may be suspe●…d by thee , and therefore as carefull parents , jealous of their sonnes thriftinesse , will not deliver unto them all their meanes at once , but rather confine them for some yeares to a small pension and moderate annuitie , intending to open their hands , and enlarge their bounty , when they see cause ; god in like manner will not intrust thee with the grosse summe of thy assurance to be paid thee all at once , ●…ut r●…taile it out unto thee , by degrees more or lesse ; now a scruple , now a dramme thereof . and when thou shalt give good evidence of thy christian prudence to husband and imp●…ove it , the remnant of this assurance shall wholly be made over unto thee . thirdly , wait and attend the time of god . o tarry the lords leasi●…e ( when he will be , he can bee at leasure ) who in the most fittest minute and moment will confi●…me this long expected assurance unto thee . know this that all the weights and and plu●…mets of humane importunity , cannot make the clock of gods time st●…ike a minute sooner then he hath set it . no doubt the virgi●…mary shared the greatest interest in our saviour according to the flesh , to obtaine a reasonable request of him , and yet could not prevaile for the working of a miracle before his * ho●…re was fully come . wherefore be thou not like to hophni and phi●…eas the priests , who contrary to gods institution , when any man offered a sacrifice , used to send a servant whilest the flesh was ●…ing , with a * flesh ▪ hooke of three te●…eh in his hand , who thrusting it into the kettle , tooke or his masters part , whatsoever the flesh-hooke brought up ; and if any advised him to stay till the fat was bu●…nt , according to the custome un der the law , hee presently proved impatient , would have no sodden flesh but raw , which if not instantly given him , he would take it by force . now such are the ravenous appetites , and voracious stomacks of many men , that when they propound any thing to their desires , they will not stay till god hath fitted it for them ; but by hooke or by crooke , by any sinister or indirect meanes they will compasse their ends . such will feed on raw meat ( as if the heat of their ardent desires would rost it enough for themselves ) morsels which perchance sometimes would be pleasant for the palate to taste , but never wholesome for the stomacke to digest . these are not pleased , though having what they please , if not also when they please : be not thou of their diet ; know such raw meat will occasion crudities in thy stomacke . quietly attend till god hath cooked thy meat for thee : thinke not in vaine to antidate , his time is the best time . know that generally the watches of our desores goe too fast ; and therefore to set them right , they must be set backe according to the sunne-dyall of gods pleasure . wherefo●…e without any murmuring or repining , doe thou willingly and cheerefully waite the happy time , when god shall bee pleased to bestow this assurance upon thee . to conclude with the time ; the schoolemen have a distinction of a two-fold certainety of salvation ; the one evidentiae , the other adhaerentiae : the former is when one evidently and clearely apprehends gods favour seal'd unto him by his spirit . this hitherto thou lackest , but dost diligently labour , dayly pray , and duely waite to receive it . the latter of adherence or recumbencie , all true christians ought ever to bee possessed off , which hope for any happynesse . namely when a man casteth himselfe wholly upon christ , clinging about him with jobs resolution , though thou killest mee , yet will i put my trust in thee . till we gaine the latter , let us make much of the former , having as much safety , though not so much solace in it ; and which will with as much certainety , though not so much comfort , through gods mercy , bring our soules to heaven and happinesse . amen . finis . notes, typically marginal, from the original text notes for div a40683e-500 * ruth . 2. 20. * gen. 28. 12. * ac●… 15. 8. * 1 chro : 12. 15. * 1 king. 3. * rom. 8. 16. * acts 23. 8. object . * acts . answ. * luke 2. 3●… . * revel. 2. 5. 〈◊〉 * psal. 2. 11. * 1 sam. 1 , 20. * l●…e ●…5 . * john 2. 4. * ●… sam. 2. 133 davids hainous sinne. heartie repentance. heavie punishment. by thomas fuller master of arts of sidnye colledge in cambridge fuller, thomas, 1608-1661. 1631 approx. 62 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a01341 stc 11463 estc s102822 99838584 99838584 2968 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. a01341) transcribed from: (early english books online ; image set 2968) images scanned from microfilm: (early english books, 1475-1640 ; 887:16) davids hainous sinne. heartie repentance. heavie punishment. by thomas fuller master of arts of sidnye colledge in cambridge fuller, thomas, 1608-1661. [80] p. printed by tho. cotes, for iohn bellamie, dwelling at the three golden lyons in cornehill, london : 1631. the words "hainous .. punishment." are bracketed together on the title page. in verse. signatures: a-e. the last leaf is blank. 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 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 david, -king of israel -poetry. 2002-08 tcp assigned for keying and markup 2002-10 aptara keyed and coded from proquest page images 2002-11 judith siefring sampled and proofread 2002-11 judith siefring text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion davids hainovs sinne . heartie repentance . heavie punishment . exodvs 35. 23. and every man , with whom was found — goates ●aire , and red skins of rammes , and badgers skins , ●rought them . [ to the building of the tabernacle ] ad zoilum . thy laies thou vtt'rest not , yet carpest mine , carpe mine no longer , or else utter thine . by thomas fvller master of arts of sidnye colledge in cambridge . london , printed by tho. cotes , for iohn bellamie , dwelling at the three golden lyons in cornehill . 1631. to the honorable mr. edwar● mr. william , and mr. christopher montagu , sonnes to the right honorable , edward lord montagu , of boughton . faire branches of a stock as faire each a sonne , and each an heire : two ioseph-like , from sire so sage , sprung in autumne of his age ; but a benjamin the other , gain'd with losing of his mother . this fruit of some spare hours i spent to your honours i present . a king i for my subiect have , and noble patrons well may cra●●● things tripartite are fit for three , with youths , things youthful best 〈◊〉 take thē therfore in good part , of him that ever prayeth in heart , that as in height ye waxe apace , your soules may higher grow 〈◊〉 whilst your father ( like the greene eagle in his scutcheon seene , which with bill his age doth cast ) may longer still and longer last : to see your vertues o're increase your yeares , ere he departs in peace . thus i my booke , to make an end , to you : and you to god commend . your honours in all service tho. fuller . davids hainous sinne. 1. how zions psalmist grieuously offended , how israels harper did most foulely slide , yet how that psalmist penitent amended , and how tha● harper patient did abide deserved chastisement , ( so fitly stil'd , which wrath inflicted not , but love most mild , not for to hurt , but heale a wanton child . ) 2. how one by her owne brother was defiled ; and how that brother by a brother slaine ; and how a fa●her , by his sonne ex●led : and by a subject , how a soveraigne : how peace procured after battels fierce , as sol at length doth sullen cloudes dispierce ; my muse intends the subject of her verse . 3. great god of might , whose power most soveraigne , d●pends of none , yet all of thee depend , time cannot measure , neither place containe , nor wit of man thy being comprehend : for whil'st i thinke on three , i am confin'd to one , and when i one conceive in minde i am recal'd to three , in one combin'd . 4. thy helpe i crave , thy furtherance i aske , my head , my heart , my hand direct and guide , that whilst i vndertake this weighty taske , i from thy written lore start not aside : alas , 't is nothing lord with thee to breake the strong , 't is nothing to support the weake , to make men dumbe , to make an infant speake . 5 each one begotten by immortall seed , becomes the pitcht feild of two deadly foes , spirit and flesh , these never are agreed , with trucelesse warre each other doth oppose ; and though the spirit oft the flesh doth quell , it may subdue but can it not expell , so stoutly doth the iebusite rebell . 6 now david when on bathsheba loose eyes he fixt , his heavenly halfe did him disswade ; turne , turne away thy sight from vanities , exchange thy object , else thou wilt be made vnmindfull of thy soule , her corps to minde , made for to lose the truth , such toyes to finde , by looking long , made at the last , starke bli●de . 7. what though her face , and body be most faire , behold , the sun her beauty doth surpass ; his golden beames surmount her yellow hayre , as far as purest cristall , dyrtie glasse : her skinne , as is the skie , not halfe so cleare , her curious v●ines , for colour come not neare those azure streaks , that in the heavens appeare , 8. there let thy hungry sight her famine feede , whereon it cannot surfet with excesse : whil'st tongue , heart , harp are tuned vp with speed , the grand-contrivers glory to expresse : framing with words , to rayse his mighty name , that with a mighty word , did rayse this frame , and by his providence preserves the same . 9. 〈◊〉 let no lustfull thoughts lodge in thy minde , ●●fore that they be borne , they must be kill'd , or else the man is cruell that is kinde , to spare the foes , wherewith his soule is spill'd ▪ and if a wanton motion may request , leave for to lodge a limbe , th'incroaching guest , will soone command roome to receive the rest . 10. looke towards the midday sun , and thou shalt see , a little * tower , o're topps of hills to peepe ; that is the birth place of thy pedygree : full oft there hast thou fed thy fathers sheepe , and kept his flockes vpon the flowry plaine . but now the sheepe-hook of a country swaine , is turn'd the scepter of of a soveraigne . 11 god made thee great , oh doe not him disgrace , and by his weighty statutes lightly set , hee honour'd thee , oh doe not him debase , hee thee remembred , doe not him forget : why should fat * ieshurun so wanton grow , as at his maisters head , his heeles to throw ? maister ; that all his feeding did bestow . 12 behold high cedars in the valley set , they in thy eyes like little shrubbs doe show , whil'st little shrubbs vpon mount oliuet , seeme lofty cedars ; men whose states are low their sinnes are not so obvious to sense , in princes persons of great eminence , a smaller fault doth seem● a great offence . 13 but grant , no man thy wickednes espies , surely the searcher of the reines doth marke even infant luft , can figg-leaves bleare his eyes ? or can thy shame bee shrowded in the darke ? darknes shall then be turned into light , yea darknes , is no darknes , in his sight , but seeme the same to him , both day and night . 14 the spirit had resolved more to speake , but her halfe-spoken words , the flesh confounds , nor wonder is it , she so vs'd to breake gods lawes , not passing for to passe their bound● , against mans rules of manners should offend , which now impatient longer to attend , began before her rivall made an end . 15. if euer nature la●ishly did throw her gifts on one , which might haue served more , yet make them comely , if shee e're did show , the prime , and pri●e , and plenty of her store . loe , there 's the forme wherein she hath exprest her utmost power , and done the very best , her maister-peece surpassing all the rest . 16. 〈◊〉 if ●hose carelesse tresses were attired ? sure then her face for comelines tra● scends , what now seemes lovely , then wo●ld be admired ▪ if art might but begin , where nature ends . alas , ten thousand pitties 't is indeed , that princes , on so common fare should feed , whilst common men , on princely meat exceed . 17. alwayes the same doth glut the appetite , but pleased is our palate , with exchange , variety of dishes doth delight , then give thy loose affections leave to range : forbidden things are best , and when we eate what we have slily gotten by deceit , those morsels onely make the daynty meate . 18. but oh , reserve thy selfe , my maiden muse , for a more modest subject , and forbeare to tune such wanton toyes , as may abuse , and give distaste vnto a virgins eare : such rotten reasons first from hell did flow , and thither let the same in silence goe , best knowne of them , that did them never know . 19 thus hee that conquer'd men , and beast most cruell , ( whose greedy pawes , with fellon goods were found ) answer'd goliah's challenge in a duell , and layd the giant groveling on the ground : he , that of philistims , two hundred slue : no whit appalled at their grisly hue , him one frayle womans beauty did subdue . 20 man is a shippe , affections the sayle , the world the sea , our sinnes the rocks and shelves , god is the pylot , if hee please to sayle , and leave the stearing of us , to our selves , against the ragged rocks wee run amaine , or else the winding shelves doe us detaine , till god the palinure , returnes againe . 21 yet da●id bold to sinne , did ●eare the shame , he shunn'd the sheath , that ran upon the knife , with a fine fetch , providing for his fame , ●ee fetcheth home vriah to his wife : so under his chaste love , to cloake his owne vnlawfull lust , to fault most carelesse growne , most carefull that his fault should not be knowne . 22 〈◊〉 in their plots , god doth befoole the wise , 〈◊〉 wayes that none can trace , all must admire : 〈◊〉 of his house that nigh vriah lyes , 〈◊〉 david so came short of his desire : the man a nearer l●dging place did use , ( which made the king on further plots to muse ) and sent home , home to goe , did thus refuse . 23. the pilgrime arke doth so journe in a tent , in open fields , ioab my lord dothlye , and all the souldiers of his regiment , have earth their beds , the heaven their canopy : where bitter blasts of stormy winds are rife . shall i goe feast , drink , dally with my wife ? not , as i live , and by your lordships life . 24. then by his servants david did conspire , vriahs lust so dull , with wine to edg● : ( venus doth freeze , where bacchus yeelds no fire ) by their constraint , he condescends to pledge one common cup that was begun to all captaines incamped nigh to rabba wall ; o●e specially , vnto the generall . 25 abishay next is drunke to , ioabs brother , and this cupp , to a second paves the way , that orderly doth vsher in another ; thus wine once walking , knowes not where to stay ▪ yea such a course methodicall they take , in ordering of cupps , the same did make vriah quite , all order to forsake . 26 his false supporters soone begin to slipp , and if his faltring tongue , doth chance to light on some long word , hee speedily doth clip 〈◊〉 traine therof ; yea his deceitfull sight , all obiects paired doth present to him : as double faces , both obscure and dim ▪ seeme in a lying looking-glasse to swim . 27. my prayers for friends prosperity , and wealth , shall ne're be wanting , but if i refuse ; to hurt my selfe , by drinking others health , oh let ingenious natures mee excuse : if men bad manners this esteeme , then i desire to be esteem'd unmannerly , that to liue well , will suffer wine to dye . 28. well did blind homer see , for to expresse this vice , that spawnes all other ; when he faines , dame circe , an inchanting sorceresse , who●e cupps , made many men forgoe their braines ▪ whilst with the witlesse asse , one purely doats , others mishaped are , like lustfull goates , or swil-ingrossing swine , with greedy throats . 29 though bad , yet better was vriah left , not quite a beast , though 〈◊〉 a man , disturb'd in minde , but not distracted , nor bereft of witt , though 〈◊〉 , yet sob●●ly h●e curb'd his lust , being wise , though ignorant , to crosse the kings designes , who now new thoughts doth tosse , finding his former project at a losse . 30. the night with mourning weeds , the world be●ladd , when re●tlesse david , for to mend his matter , did make it worse ; his na●ed sinne was bad , more monstrous being mas●t ; they oft doe scatter the chayne , that of gods lawes vnloose a linke : hee swam before in sinne , nigh to the briuke , but now he meanes in midst thereof to sinke . 31 then for a light , hee speedily did call , ( thou dark●es with his project best agree'd ) for paper , pen , and inke , to write withall , though sure a poniard , might have done the deed , better if hee in blood had dipped it , and on a sheet of paper what he writ , a winding sheet far better did befit . 32 this certs i know , as sepian juice did sinke into his spongy paper , sabling o're the same , with various-formed specks of inke , which was so pure and lilly-white before : so spots of sinne the writers soule did staine , whose so ylie tincture did therein remaine till brinish teares had washt it out againe . 33 next day , when day was scarce an infant growne , vriah , ( that no mischiefe did mistrust , as none hee did deserve , but by his owne did measure all mens dealings to bee just ) bearing this letter , on his journey past with speed , who needed not to make such hast whose death , had he gone slow , did come too fast . 34 thus crafty maisters , when they minde to beate a ca●elesse boy , to gather birch they send him ; ●he little lad , doth make the rod compleat , ●hinking his maister therefore will commend him : b●t busily imploy'd , he little t●ough● , hee made the net , wherein himselfe was caugh● and must be b●●ten , with the birch hee brought . 35. his journey came well to the welcome end , safe to the * towne of waters hee attaines , towne which to force , ioab his force did bend , ( nought is so hard , but vincible by paines ) some with their heads did plot , some with 〈◊〉 did practise , yea as ready was the band to serve , as was the captaine to command . 36. so busie bees , some fly abroad at large , of f●owry nectar for to fetch their fill , some stay at home , for to receive their charge , and 〈◊〉 ●stily , the liquor doe distill : or bottle it in waxe , whilst others strive , like ●●urdy martialls , far away to drive the drowsy droanes , that harbour in the hiue . 37 the strong-arm'd archer , from his crooked bow , made a strait shaft , with dismall newes to speed into the towne which ne're return'd to show , the sender , how his message did succeed : yea heavie bodies , mounted were on high , dull ston●s , to which dame nature did deny feet● for to goe , art made them wings to fly . 38 whilst i● the towne , one with his friend did talk , a sudden stroake did take his tongue away , some had their leggs arrested , as they walke , by martiall law , commanding them to stay : here falls a massy beame , a mighty wall comes tumbling there , and many men doth ma●le , who were both slaine , and buried by the fall . 39. were there not vsed in the dayes of yore , enough men-murdering engines● but our age , witty in wickednes , must make them more , by new found plotts , mens malice to inrage : so that fire-spitting canons , to the cost of christian blood , all valour have ingrost . whose finding , makes that many a life is lost . 40. whilst thus the well appointed array sought , winding in worm-like trenches neare the wall , to humble the proud towers , vriah brought the speaking paper to the generall . who when such language hee therein did finde , h●e thought himselfe , or els the king was blinde , himselfe in body , or the king in minde . 41 then hee the letter did peruse againe , the words , the words of david could not bee , and yet the hand , for da●ids hand was plaine , hee thought it was , and thought it was not hee : each little line , he thorowly did view , till at the length , more credulous he grew , and what he thought was false , he found too tr●e . 42 now ioab let thy valour be display'd , act not a midwife , to a deed vnjust , ●y feare or fauour , be not ouersway'd , ●o proue a pandar , to a princes lust ; returne a humble answer back againe , let each word breath submission , to obtai●● by prayers , a conquest of thy soueraigne . 43. shew how when god and countries good requires , then substance , soule and body to ingage , is the ambition of thy best desires , foes forraine to resist , to quell their rage , how willingly would'st thou thy selfe despise , count losing of thy goods , a gainfull prize , lavish thy blood , and thy life sacrifice ? 44 but when gods lore , directly doth withstand , and where his lawes , the contrary convince , wee must not breake the heauenly kings command , whilst we do seeke to please an earthly prince : the burdens they impose on us to beare , our dutie is to suffer them ; but where kings bid , a●d god forbids , we must forbeare . 45 behold the man , whose valour o●ce surmoun●ed in sacking zions mount , ( mount not so high as men therein were ha●ghty ) and accounted , of worthies chiefe , doth most unworthily : he● that to summe the people of the land withstood the king , now with the king doth stand too buxome for to finish his command . 36 next morne , when early phoebus first arose , ( which then arose last in vriah's sight ) him ioab in the forfront did dispose , from whom , the rest recoyled in the fight : thus of his friends , betray'd by subtill traine , assaulted of his foes , with might and maine , he lost his life , not conquered , but ●laine . 47 his mangled body , they expose to scorne , and now each cravin coward dare defie him , outstaring his pale visage , which beforne were palsy-strook , with trembling to come nigh him ▪ thus heartlesse hares , with purblind eyes do pee●● in the dead lyons pawes , yea dastard deere , over his breathlesse corps dare domineere . davids hearty repentance . 1 the tongue of guiltlesse blood is never ti'd in the earth's month , & though the greedy ground her gaping crannies quickly did provide , to drinke the liquor of vriah's wound , yet it with moanes , be scattered the skies , and the revoicing eccho , with replies , did descant on the playn song of the cries . 2 hereat the lord , perceiving how the field , hee sow'd with grace , and compast with an heape , of many mercies , store of sinnes did yeild , where he expected store of thankes to reape , with flames of anger , furnace-like he burn'd for patience long despis'd , and lewdly spurn'd is at the length to raging fury turn'd . 3 then all the creatures , mustered their traine , from angells vnto worms , the biinde did see their lord disgrac't , whose honour to maintaine things wanting life , most liuely seeme to be ; r●fusing all to serve man , that refus'd : to serve his god , all striving to be us'd , to punish him , his maker ●hat a bus'd : 4 please it your highnes , for to giue me leave , i l'e scorch the wretch to cinder● , said the fire ; send me , said aire , him i l'e of ●reath bereave ; no , quoth the , earnest water , i desire his soylie sinnes with del●ges to scoure ; nay , let my lord quoth earth ; imploy my pow●● with yawning chapps , i will him quick deuou●● 5 soone with a word , the lord appeas'd this strife , injoyning silence , till he did vnfold that precious volume , cald the booke of life , which the the printer , priuiledg'd of old , containing those he freely did imbrace , nor ever would i wish an higher grace , than in this booke to have the lowest place . 6 within this booke , hee sought for davids name , which having found , he prof●ered to blot , ( and david surely well deserv'd the same , that did his nature so with sinne bespot , though none are blotted out , but such as never were written in , nothing gods love can sever , once written there , are written there for ever . ) 7 strait from his throne , the prince of peace arose , and with embraces did his father binde , imprisoning his armes , he did so close , ( as loving 〈◊〉 on an oake did winde , and with her curling flexures it betraile ) his father glad , to finde his force to fayle , strugled , as one not willing to prevaile . 8 thus then began the spotlesse lambe to speake , ( one wo●d of whom , would rend the sturdy rocke ; make 〈◊〉 scorning adamant to breake , and vnto 〈◊〉 , perswade the sensles stocke , y●a god hims●●f● , that knowes not to repent , is made by his petitions , penitent , hi●●●stice made , with mercy to relent ) 9 why doth my fathers fury burne so fierce ? ●hall persian lawes vnalterable stand ? and shall my lord decree , and then reverse , ●nact , and then repeale , and countermand ? tender thy credit , gracious god , i crave , and kill not him , thou didst conclude to save , can these hands blot , what these hands did ingrave ? 10. hath not thy wisdome , from eternity , before the worlds foundation first was lay'd , ●ecree'd , the due time once expir'd , that i ●hould flesh become , and man borne of a maide ? to live in poverty , and dye with pa●ne , that so thy sonne , for sinners vilely slaine , might make vile sinners b●e thy sonnes againe . 11. let me , oh let me , thy feirce wrath asswage , and for this sinner , begg a full di●charge , what though hee justly doth prouoke thy rage ? thy iustice i will satis●ie at large . if that the lord of life must murder'd bee , let 〈…〉 , this murd'rer may goe free , my meritts cast on him , his sinnes on me . 12. thus speaking , from his fragrant cloaths there went a pleasant breath , whose odour did excell , myrrh● , al●●s , and cassia for sent , 〈◊〉 all perfum'd his father with the smell , whereat his smoothed face most sweetly smil'd , and hugging in his arms , his dearest child , return'd these welcome words , with voyce 〈◊〉 mild● 13 who can so pleasing violence withstand ? thy crauing , is the hauing a request , ●uch mild intreaties , doe my heart command , the ' mends is made , and pacifi'd i rest : as far as earth , from heaven doe distant lye , as ea●t is parted from the westerne skye , so far his sinnes , are sever'd from mine eye . 14 ●ereat the heavenly quire , lift vp their voyce , angells and saints imparadis'd combine , vpon their golden violls , to rejoyce , ●o rayse the prayse of the coelestiall trine , all in their so●gs a sacred strife exprest , which should sing better , and surpasse the rest , all did surpasse themselves , and sang the best . 15. then said the fire , my fury i recant , life-hatching warmth , i will ●or him provide : i● davids breathlesse lungs do chance to pant , said aire , i l'e fanne them with a windy tide : with moisture , i l'e said water , quench his heat , and i his hunger , quoth the earth , with meat , of marrow , fatnesse , and the flower of wheat . 16 thus when a lord , long buried in disgrace , a king ●o former favor doth restore , with all respect the court doth him embrace , fawning as fast , as they did flowte before : whose smiles , or frownes , are but the bare reflex● of the kings face , and like to this direction , where hee affects , they settle their affection . 17 plaine-dealing natha● , prese●tly was sent : nathan , than whom , was none more skil'd to lanch 〈◊〉 festred soule , and with a se●rching tent , 〈◊〉 sound the sore ; more cunning none to stanch a bleeding-hearted sinner , nor more kinde , with swadling cloaths of comfort , for to binde vnjoynted members , of a troubled minde . 18 〈◊〉 did not flow with wealth , which envye breeds , ●●or yet was he with pe●ury opprest ; ●●ant is the cause , from which co●●●mpt proceeds : 〈◊〉 meanes were in the meane , and that 's the best . high hills are parcht with h●●te , or hid with snow , and humble dales , soone drown'd , that lie too low , whilst happy graine , on hanging hills doth grow . 19. for sundry duties , he did dayes devide , making exchange of worke , his recreation , for prayer , he set the precious morne aside , the midday he bequeath'd to meditation : sweete sacred stories , he reserv'd for night ▪ to reade of moses meeknes , sampsons might , these were his joy , these on●ly his delight . 20. but now dispensing with his dayly taske , to court he comes , and wisely did invent , vnder a parable , his minde to maske , seeming to me●ne nought lesse , than what he meant ▪ and lapwing-like , round fluttering a while , with 〈…〉 praeface and a witty wile , hee made 〈◊〉 king himselfe for to beguile , 21 thus he that thought all mortall men to cheate , and with false shewes , his secret sinnes to shade , was couzned by the innocent deceite , of one plaine prophet , and directly made , as he a iudge sate on the bench , to stand , at barr a prisoner , holding * up his hand , * but first condemned by his owne command . 22 go● fond affectors of a flanting straine , whose sermons strike at sinnes with slenting blowes , give me the man that 's power●ull and plaine , the monste● vice , vnmasked to expose : such preachers doe the soule , and marrow part , and cause the guilty conscience to smart , such please no itching eares , but peirce the heart . 23. this made king davids marble minde to melt , and to the former temper to returne , ●hawing his frozen breast , when as he felt the lively sparks of grace therein to burne , which vnder ashes cold , were choakt before ; and now hee weeps , and wayles , and sighs full sore , though sure such sorrow , did his joy restore . 24. so have i seene one slumber'd in a swound , whose sullen soule into his heart did hye , his pensive frien'ds , soone heave him from the ground ▪ and to his face life-water doe apply : at length , a long-expected sigh doth strive to bring the wellcome newes , the man's alive , whose soule at last , doth in each part ariue . 25 ●hen to his harpe , he did himselfe betake , ●his tongue-tide harpe , long growne out of request , ) ●nd next to this his glory must awake , ●he member he of all accounted best : then with those hands , which hee for griefe did wring , hee also lightly strikes the warbling string , and makes one voice serve both to sob and sing . 26 ●hat heavenly voyce to heare , i more desire , ●han syren's sweetest songs , than musicke made ●y philomele chiefe of the winged quire ; or him , whose layes so pleasing , did perswade stones for to lack●y , when he went before , or that brave harper , whom unto the shore , his hackny dolphin safely did restore . davids heavie punishment . 1 most true it is , when penitents by grace acquitted are , the pardon of their sinnes , and punishments release , do ●oth imbrace , like to a paire of vndivided twinns , parted they cannot be , they cleave so fast , yet when the tempest of gods wrath is past , still his afflicting hony-shower doth last . 2 but let the schooles , these thorny points dispute , whose searching sight can naked truth discry , sculking in errors arms , and are acute , ●ine-●ingred with distinctions to ●ntye knotts more than gordian , these men never mist the slender marke , like * those in whose left fist , there did so much dexterity consist . 3 meane time , my muse , come see how prettily the patient infant doth it selfe behave , infant , but newly borne , now neare to * dye , that from the cradle , posted to the grave , see with what silent signes , and sighes full faine , poore heart , it would expresse where lies the paine , complaining , that it knowes not to complaine . 4 stay cruell death thy hand for pitty hold , against some aged grand-fire bend thy bow , that now hath full , twice forty winters told , whose head is silver'd or'e , with ages snow : dash out this babe , out of thy dismall bill , and in exchange , let him thy number fill , so may be life , his friends enjoy him still . 5. those hands to hurt another , never sought , which cannot helpe themselues , they are so weake ; his heart did never hatch a want on thought , his tongue did never lye , that cannot speake : by wrong and violence , he ne're did wrest the goods , wherewith his neighbour is possest , whose strength scarse servs to suck his nurse's brest 6 ●ut ah , this infant 's guilt from him proceeds , t●at knew the least , when most he sought to know , who was most nak't , when cloathed in his weeds , best cloathed then , when naked he did goe : in vayne the wit of wisest men doth strive , to cut off this intayle , that doth derive death unto all , when first they are alive . 7 as when a tender rose begins to blow , yet scarse unswadled is , some wanton maide pleas'd with the smell , allured with the show , will not reprive it , till it hath display'd the folded leaves , but to her brest applie's th' abortive budd , where coffined it lye's losing the blushing dye , before it die's ▪ 8 so this babes life , newly begun , did end which sure receiv'd the substance , though not sign'd with graces seale ; god freely doth attend his ordinance , but will not be confin'd thereto , when'ts not neglected , nor despis'd , they that want water are by fire baptiz'd , those sanctifi'd , that ne're were circumcis'd . 9 sweet babe , one sabboth thou on earth didst see , but endles sabboths , doest in heaven survive , grant , death of joyfull howers deprived thee , thou hadst seene yeares of sorrowes , if alive : true , thou we●t borne a prince , but now art crown'd a ●ing by death , sleepe therefore in the ground sweetly , vntill the tr●mpet last shall sound . 10 by this childs death , king david did sustaine one losse ; but wh●re this misery did end , more miseries began : as in a chayne , one linke , doth on another linke depend : his l●st , with lust , his slaying with a slaughter must punish't be : proportion'd therafter to mother sinne , is punishment the daughter . 11. amnon advis'd by ionadab , a fit of sicknesse faines : men wickedly inclin'd , worse counsellers , ( that with great store of wit have dearth of grace ) most easily may find ; and thamar's * hands , his meate must onely make : ah happy age , when ladies learn't to bake , and when kings daughters knew to knead a cake . 12 rebecka was esteem'd of comely hew , yet not so ●ice ●er comelinesse to keepe , but that shee wa●er for the cammells drew ; rachell was faire , ● et fedd her fathers sheepe , but now for to supply rebeck'as place , or doc as rachell did , is counted base , our dainty dames , would take it in disgrace . 13 but quickly did his ●ea●tly lust declare , that he , to eate her daynties , had no neede , he for the cooke , not for the cates did care , shee was the dish , on whom he meant to feed : oh how she pray'd , & strove with might & maine and then from striving , fell to prayers againe , but prayers , and striving , both alike● in vayne . 14 thus a poore larke imprison'd in the cage of a kites claws , most sweetly sings at large her owne dirge whilst shee seeks to calme his rage , and from her jaylor , sue's for a discharge ; who passing for no musick that surpast , to feede his ●ares , whilst that his gutts doe fast , on her that pray'd so long , doth prey at last . 15 then with dust-powdre'd haire she sore bewayles , and punisht on he●selfe , her brothers sinne , parting her maiden livery with nayles , that parted was with colours , and wherein white streaks , their owners innocence did show ; the bashfull red , her modesty ; the row of sable , sorrowed for the wearers woe . 16 comfort thy selfe more vertuous , than faire , more faire , than happy virgin , mourne with measure , sinnes unconsented to , no soules impaire , that must be done perchance with bodies pleasure , which with the griefe of soule may be constrain'd the casket broke , the jewell still remain'd , vntoucht , which in the casket was contain'd . 17. in his brest * absolon records this wrong : out of our minds , good turns doe quickly passe , but injuries there in remaine too long , those scraul'd in dust , but these ingrav'd in brasse , one sun-set for our anger should suffice , which in his wrath set oft , oft did arise , with yearly race , surrounding twice the skies . 18. now when his fruitfull flocks , which long had wor● their wollen coates , for to make others hot , were now to forfeit them , and ●o be shorne , ( sure from the silly sheepe , his ●ivelish plott , their owner never learnd ) hee finds a way , to worke revenge , and called on that day , his brothers to a feast , which pro'vd a fray . 19 what amnon drunke in wine , in blood he spilt , which did the dainties marre ▪ and meate defile , cupps ▪ carpetts , all with goary streakes were gilt , seeming to blush , that cruelty so vile ▪ so fowly savage , should the banquet staine : thus he that being well , did sicknesse faine ▪ not being sicke , was on a suddaine slaine ▪ 20 the rest refused on the meate to feede , whose bellies were so full with griefe , and feare to feele , what they had seene ; away they speed to ride : but fame did fly , fame that doth weare an hundred listning eares , an hundred eyes , an hundred prating tongues , she dayly plies , tongues , that both tell the truth , and tattle lyes ▪ 21. she gets by going , and doth gather strength , as balls of snow , by roling more doe gaine , she whispr'd first , but lowdly blaz'd at length , all the kings sonnes , all the kings sonnes are slaine : the pensive court , in dolefull dumps did rue this dismall case , till they the matter knew , would all bad news , like this , might prove untru● 22. goe silly soules , that doe so much admire , court-curious incertainment , and fine fare , may you for mee obtaine what you desire , i for your fowles of phasis do not care , if that such riots at your feasts be rife , and all your meate , so sowrely sauc'd with strife ▪ that guests to pay the shot , must lose their life . 23 happy those swaines , that in some shady bower , making the grasse th●i● cloath , the ground their board , doe feede on mellow fruite , or milks fine flower , vsing no wine , but what their wells afford : at these did malice never bend her bow , their state is shot f●●e , it is set so low , they overlooke , that would them overthrow . 24 fast unto geshure , flies the fatricide , to shelter there himselfe , the sentence sore o● angry justice , fearing to abide , oh happy turne had he return'd no more , who wonted guise , kept in a country strange , those that abroad , to forraine parts do range , their climate , not conditions doe exchange : 25. return'd : at entrance of the court he * stands , if any sutors there he chanc't to finde , hee steales their hearts , by taking of their hands , and sucked out their soule , with kisses kinde : he of their name , cause , citty cloth inquire , proud men prove base , to compasse their desire , they lowest crouch , that highest do aspire . 26. before such kisses come vpon my face , oh , let the deadly scorpion me sting , yea rather than such armes should me imbrace , let curling snakes about my body cling : than such faire words , i 'de rather heare the fowle vntuned schreeching of the dolefull owle , or heare the direfull mountaine wolfe to howle . 27 some men affirme , that absolon doth sound in the worlds oldest tongue [ of peace a father ] but certs i know that such mistake their ground ▪ [ rebellious sonne ] sure it importeth rather : and yet why so ? sith since i call to minde , than the clementes none were more vnkind , then innocent , more nocent none i finde . 28 then borrowing the plausible disguise of holinesse , he mas'kt his plot so evill , vnder the good pretence of sacrifice , ( a saint dissembled is a double devill . ) but sure were these the vowes , he went to pay ▪ his sire , that harmelesse sheepe he vow'd to slay , who o're mount olives weeping fled away . 29. this makes mee call my saviours griefe to minde , who on * this mount , because the iewes were growne so wicked , those that said they saw , so blind , mourn'd for their sins , that mourn'd not for their own : much did hee weepe for others that forbad , others to weepe for him , whose being sad hath made his saints , for ever since , full glad . 30. downe comes the king to iordan : on the sand ●f that the saylors chance to ground the boat , ● flood of teares they straitwayes did command , whos● large accession , made the vessell floate : and if a blast of winde , did chance to faile , so greivously the people did bewayle , their very ●ighs might serve to stuffe the sayle . 31 thus was the king ▪ in his owne land exil'd , his subjects were his hoast , and he their guest , whose place was ill supplied by his child , ( vnhappy bird defiling his owne nest ) that tooke his fathers wives , in open ●ight , those that do want of grace the shun-shine bright , extinguish oft dim natures candle light . 32 ▪ the blushing sun , no sooner did behold ●o beastly lust , but sought his face to shrowd , and shrinking in his beames of burnish't gold , was glad to sculke within a sullen cloud : the shamefac't birds , with one wing faine to fly , did hold their other fanne before their eye , for feare they should such filthinesse espie . 33 what needed he , to keepe alive his name , erect a pillar ? sure this damned deed , makes us remember , and detest the same , that in the worlds last doating age succeed : yea when that brasse , that seemeth time to scorne , shall be by all-devouring time out-worne , his name they'se beare in minde that are not borne ▪ 34 ▪ but * he that gave this counsell , did not speed ▪ who speeding home on witlesse asse amaine , ( asse that for wit , his rider did exceed , ) 'cause he his will at court could not obtaine , did make his will at home : the peevish el●e amongst his houshold parts his cursed pel●e , carefull of that , but carelesse of himselfe . 35 oh suddaine thought of thy mortality ! thou art not yet so thorough worne with age , none in thy sace such symptoms can espy , which should so neare approaching death praesage : thy state is not distempered with heate , thy working pulse doth moderatly beate , all outward things seeme whole , seeme all compleate . 36 but ghostly is thy g●iefe : thou that by treason , against thy leige , so lately wast combin'd , thy passions now rebell against thy reason ▪ reason , that is the soveraigne of thy minde , and seeke for to disturbe it from the throne : strive , strive to set these civill broyles at one , order thy selfe , and let thy house alone . 37 a chayne of hempe , he to his necke made fast , by tying of which knot , hee did vntye the knot of soule and body , and at last stopping the passage of his breath , thereby a passage for his soule , wide opened hee : thus traytors , rather than they should goe free , themselves the hangmen of themselves will bee . 38 his friends , to balme his body spare no cost , with spices seeking to perfume a sinke , for certs i know , their labour was but lost , his rotten memory , will ever stinke , his soule thereby was nothing bettered , because his corps were bravely buried , tombes please the living , profit not the dead . 39 how many worthy martyrs vilely slaine , made meate for fowles , or for the fire made fuell , though ground , they could not for a grave obtaine , were not lesse happy , but their foes more cruell , vnburied bodies made not them unblest , their better halfe , did finde an heavenly rest , and doth injoy , joyes not to be exprest . 40 leave we the traytor thus , vpon whose hearsse , my muse shall not a precious ●eare mis-spe●d , proceeding to bemoane in dolefull verse , how * two great bands , with cruell blowes contend , whole clouds of arrowes , made the skye to lowre , dissolv'd at length , into a bloody showre , till steele kill'd many , wood did more devo●re . 41 oh , let it not be publish't in the path ▪ that leads unto th' incestuous seed of lot ▪ tell not these tidings in the towne of gath , in ascalon , see ye proclaime it not , least these rejoyce at this calamity , who count your fame , their greatest infamy , your wofull jarrs , their wellcome melody . 42 had rachel now reviv'd , her sonnes to see , their bloody hands , would make her heart to bleed , each a benoni unto her would be ; had lea● liv'd to see herselfe agree'd to fall out with herselfe , with teares most sure , she would have made her tender eyes past cure , who ever wonn , she must the losse endure . 43 the conquest ( which her verdict long suspended ) hover'd aloft , not knowing where to light ; but at the last , the lesser side befreinded with best successe ; the other put to flight , more trusted a swift foote , than a strong fist , most voices oft of verity have mist , nor in most men , doth victory consist . 44 the gracelesse sonne was plung'd in deepe distresse , for earth his weight , no longer would endure , the angry heavens denied all accesse , vnto a wretch so wicked , so impure : at last the heavens and earth with one consent , a middle place , vnto the monster lent , above the earth , beneath the firmament . 45 his skittish mule , ran roving in the fields , and up high hills , downe dales , o're woods did prance , seeming with neighing noyse , and wanton heeles , in token of great joy to sing and dance , that now her maister , she should beare no more , ( an heauy bulke , whose sinnes did weigh so sore ) now rid of him , that rid on her before . 46 cry absolon , cry absolon amaine , and let thy winged prayers , pierce the skye , oh to the spring of pitty , soone complaine , that ne're is dammed up , not drained dry , thy fault confesse , his favour 〈◊〉 implore , much is thy misery , his mercy more , thy want is great , but greater is his store . 47 condemne thyselfe , and he shall thee acquitt , doe thou but pray , hee 'le pitty thy estate , confesse thy debt , he will the same remit , it never was too soone , it s ne're to late : alas ; long sinners scarse at last relent , hee gives not all offenders to repent , that granteth pardon to all penitent . 48 whilst thus his life suspended was on high , bold-ventrous loab opened his heart , ( heart , where much treason lurked privily ) and peir'ct his body with a triple dart : then crimson blades of grasse , whereon he bleeds , did straitwayes dye , and in their roome succeeds a fruitfull wildernesse , of fruitlesse weeds . 49. when david heard the victory was gain'd , but his sonne lost ( as iordan waxing ranke , or'e flowes the land , and scornes to be restrain'd , to have his tide , ti'de in a narrow banke ) surges of sorrow in his heart did rise , and brake the watry sluces of his eyes , who lightned thus himselfe , with heauy cryes ▪ 50 my sonne , whose body had of grace the fill , my sonne , whose soule was so devoid of grace , without my knowledge , and against my will , my sonne , in cause so bad , so strange a place : my sonne , my sonne , for which i most complaine ▪ i feare in soule , as in the body slaine , would i might dye , that thou migh'st live againe ▪ 51 now when this griefe was swallow'd , not digested , the subjects ●lock't , king david to restore , who in an instant , love what they detested , detest in th' instant ▪ what they lo●'d before : people like weather-cocks wav'd with the wind ▪ we constant , in unconstancy may finde ▪ as time counts minutes , so they change their mind . 52 amongst the rest , that came the king to meete , lam●-●egd mephibosheth , but loyall hearted , was one , that never washt his cloaths , or ●eete ( except with teares ) since david first departed ▪ feete , which by fall from nur●e● armes began to halt , with him a child ▪ so fast she ran , that he could never goe , when growne a man ▪ 53. not much unlike , if it give no distaste , that reall truths . i doe with trifles match , whilst that my posting muse , with headlong haste doth strive her rurall layes for to dispatch , halting invention , for the want of heede , and lame unjoynted lines from her proceede , and seldome things done speedily , doe speed . 54. but here an vnexpected jarre arose , whilst people , for most part in prince contended ▪ which grew from bitter words to bloody blowes , the king , quoth iudah , of our tribe descended , hee of our flesh is flesh , bone of our bone : nay , answer'd israel , in the king wee owne ten parts , a single share is yours alone . 55 whilst sparkes of discord thus began to smoake , to ●inde the bellowes , sheba did conspire , ( * sheba that proudly did disdaine the yoke ) and blowing of a trumpet , blew the fire : then those that claimed ten , disdain'd all part in david , taught by his seducing art , they discontented to their tents depart ▪ 56 this rebell , ioab whilst to quell he strives , a nameles woman ( in the booke of life her name is kept , that kept so many lives ) procur'd that he , who stirred up the strife , the body of the common-wealth to rend from prince the head , whereon it did depend , with head , from body rent , his life did end . 57 by his death many citizens surviv'd , the losse of traytors blood , did prove their gaine , soone cea'st the flood of discord , thence deriv'd , when they the factious fountaine did restraine . this warre , a vile man with * a word did rayse , vnto his shame , which to her endlesse prayse , a worthy woman with a * word allaies . 58 so in our land , a noble queene arose , as we have heard our fathers oft relate , a maide , yet manly to confound her foes , a maide and yet a mother to the state : which she weake , like to crumbling bricke did finde , which strong , as lasting marble she resign'd , gold and gods worship , both by her refin'd . 59 she having florished in great renowne , in spite of power , and policy of spaine , did change her earthly , for an heavenly crowne , and cea'st to rule o're men , with god to raigne : fourty and foure novembers fully past , ( aie me that winged time should post so fast ) to christ her love , she wedded was at last . 60 this sunne thus set , there followed no night in our horizon , strait another sunne , most happily continued the light , which by the first was hopefully begunne : and , what might most amaze all mortall eyes , never before out of the northen skies , did men behold bright phoebus to arise . 61. arts did increase his fame , he did increase the fame of arts , and counting twice eleven twelve months upon his throne , this prince of peace , by falling to the earth , did rise to heaven : then downe our chee● stears hot & cold did flow , those for the sire decea'st , expre'st our woe , those joy , for his succeeding sonne did show . 62. live gracious leige , whose vertues doe surmount all flattery , and envy them admires , c●nter of grace and greatnesse , liv●●o cou●t , till that thy kingdome with the world expires : wee subjects wish thee worst , that love thee best , who here long to injoy thee , ●oe request , that late thou mayst injoy an heavenly rest . 63 and thou young prince , hope of the future age , succeed to fathers vertues , name , and crowne , a new starre did thy saviours birth praesage , his death , the sun eclipsed did renowne : but both of these conjoyned to adorne thy wellcome birth , the sun with ag● so worne , did seeme halfe dead , and a young starr was borne . 64 ▪ but what dost thou , my ventrous muse , praesume so far above thy dwarf-like strength to straine ? such soaring soone will melt thy waxen plume , let those heroike sparks , whose learned braine , doth merit chapletts of victorious bayes , make kings the subjects of their lof●y layes , thy worthlesse praysing doth their worth dispraise 65 strike saile , and to thy matter draw more neare , and draw thy matter nearer to an end ▪ though nought prayse-worthy in thy verse appeare , yet strive that shortnesse may the same commend : returne to see , where ioah homeward goes , to see his friends , that had subdu'd his foes ; his souldiers , and himselfe there to repose . 66 thus when two adverse winds , with strong command , summon the sea , the waves that both do feele , dare follow neither , but in doubt do stand , whilst that the shipps with water drunke doe reele with men , for griefe of drowning , drown'd in griefe , vntill at length , a calme brings them reliefe , and stills the storme , that had so long beene briefe . 67 oh that i might but live to see the day , day , that i more desire , than hope to see ) when all these bloody discords done away , our princes , in like manner might agree : when all the world , might smile in perfect peace , and these long-lasting broyls , at length might cease broyles , which ( alas ) doe dayly more increase . 68 ●he neatherlands , with endlesse warrs are tost , ●ike in successe , to their unconstant tide , ●osing their gettings , gaining what they lost . ●enmarke both sword , and ba●tick seas divide : more blood , than juice of grape nigh rhine is shed ; and brunswicke land will not be comforted , but cryes , my duke , alas , my duke is dead . 69 the warrs in france , now layd aside , not ended , are onely skinned ouer with a scarre , yea haughty alps , that to the clouds ascended , are ouer-climbed with a bloody warre : and maroes birth place mantua , is more made famous now for mars , and battell sore , than for his muse , it famed was before . 70 sweden to stopp th' imperiall flood provides , ( may his good cause , be crown'd with like successe , and they , that now please none , to please both sides may they themselves , his trusty friends expresse . ) but turks the cobweb of their truce , each howr● doe breake , they wayte a time , but want no powre nor will , warr-wearied christians to deuoure . 71 but let the cunning chymicke , whose exact ●kill , caused light from darknesse to proceed , out of disorder order can extract , make in his due time all these jars agree'd , whose greiuances may be bemoan'd by men , by god alone redressed ; and till then ● hey more befitt my prayers than my pen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . notes, typically marginal, from the original text notes for div a01341-e600 * the tower of eder , nigh bethlē , 7. miles from ier●sale● . * deut. 32. 15. * rabba , 2 sam. 12. & 27. notes for div a01341-e5260 * thou art the man. * the man that hath done this thing shal dye . notes for div a01341-e7840 * ●●dges 20. 16. * the death of king david's child . * the deflowring of thamar . * the murdering of amnon . * absolons aspiring to the kingdome . * luk● 19. 4● . * ac●itophel hanging himselfe . * the battell betwixt absalon and davids men . * the sonne of belial . * what part have we in david , &c. * his head shall be thrown , &c. ornitho-logie, or, the speech of birds also, the speech of flovvers, partly moral, partly mystical / by t. fuller ... fuller, thomas, 1608-1661. 1662 approx. 98 kb of xml-encoded text transcribed from 78 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a62264 wing s78_variant estc r33896 13601765 ocm 13601765 100738 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. a62264) transcribed from: (early english books online ; image set 100738) images scanned from microfilm: (early english books, 1641-1700 ; 1046:3) ornitho-logie, or, the speech of birds also, the speech of flovvers, partly moral, partly mystical / by t. fuller ... fuller, thomas, 1608-1661. [8], 55, 90 p. printed for john stafford, and are to be sold at his house ..., london : 1662. epistle dedicatory signed j.s. wing lists this under j.s. antheologia, or, the speech of flowers has separate paging. reproduction of original in the huntington 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 roundheads -anecdotes. great britain -history -civil war, 1642-1649 -anecdotes. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 jennifer kietzman sampled and proofread 2003-01 jennifer kietzman text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion ornitho-logie or , the speech of birds , also , the speech of flovvers partly moral , partly mystical . by t. fuller doctor in divinity . london , printed for john stafford , and are to be sold at his house in george yard , neare fleet-bridge , 1662. to my much honored friend , william stafford esquire , merchant of bristoll . worthy sir , in this plundering age , wherein the studies of so many have beene ransacked , and many papers intended for private solace and content●nt have bin exposed to publike view , it ●s my fortune to light on the ensuing dis●rse : it seemed to me pitty that it should ●rangled in obscurity , as conceiving might conduce something to the delight the reade● ▪ for surely no ingenuous ●rson can be so constantly serious , yea surly ●nd criticall , but to allow some intervalls refreshment not onely as lawfull but ne●sarie . let such morose , yea mischievous spirits pine themselves to walking anatomies , who brand all refection of the mind by ●udicrous intermissious to be unl●wfull , to spare an heavier censure ( which may more resent of anger ) the worst i wish them is alwaies to eate their meate without sauce , and let them try ●hether their palate will be pleased with the gust thereof . in the following discourse there is nothing presented but sweet flowers and herbs : i could wish it had been in the s●mmer time , when the heate of the sunne might have improved their fragrancie to the greatest advantage and rendred them more acceptable to the smell of the reader : being now sadly sensibl● that autumne the vsher of winter will abate of their s●e , and present them much to their loss . sure i am no bitter colloquintida appeareth in this our herball ; i meane no tart and toothed reflections on any . dull are those witts which cannot make some smile , except they make others cry , having no way to work ▪ a delight and complacency in the reader , save onely by gashing , wounding and abusing the credits of others . it is desired , that this discourse may but finde as much candidnesse as it brings , and be entertained according to his own innocency . i have heard a storie of an envious man , who had no other way to be revenged of his neighbour , who abounded with store of bee-hives , then by poysoning all the flowers in his owne garden wherein his neighbours bees tooke their constant repast , which infection caused a generall mortality in all the winged cattell of his neighbour . i hope none have so spleneticke a designe against this my harmelesse treatise , as to invenome my flowers with pestilent and unintended interpretations , as if any thing more then flowers were meant in the flowers , or as if they had so deepe a root under ground , that men must mine t● understand some concealed and profou● mysterie therein , surely this mythologie is 〈◊〉 cabinet which needeth no key to unlock it , the lid or cover lyeth open . let me i●treate you sir to put your hana into this cabinet , and after therein you finde what may please or content you , the same will be as much contentment unto your true friend , j. s. to the worshipfull , roger le strange esquire . sir , a most learned dutch writer hath maintained that birds doe speake and converse one with another : nor doth it follow , that they cannot speake , because wee cannot heare , or that they want language , because we want understanding . bee this true or false , in mythologie birds are allowed to speake , and and to teach men too . we know that a man cannot reade a wiser , nor a child a plainer booke then aesops fables . these birds now come to make their nest under the bowes and branches of your favour ; bee you pleased sir , to extend your shadow over them , and as they shal receive succour from you ; you may be assured you shall receive no hurt from them : and thus sir , i wish you all happinesse , not only to converse with birds in the lowest re●ion of the aire sometime stiled heaven , but that a better and higher place may bee reserved for your entertainement . j. s. ornitho-logie or the speech of birds . there was a grove in scicile , not far from siracu●e , whrein the greek and latin potes had made many hyperbolicall descriptions for the wits in that country , being placebound , and confined to a narrow circle of ground , sought to improve the same by their active wits ; whereby they enlarged every ditch into a river ; every pond into a lake , every grove into a forrest , every convenient hill into a ●ountain . in this notion they magnified this grove , otherwise not above twelve acres of ground , though well wooded , save that the tyrannical oaks with their constant dropping , hindred the underwoods from prospering within the compasse thereof . there was the whole nation of birds living under the shadow thereof . and the climate being indifferently moderate , and moderately middle ; wherein the east , west , north , and south of the world , wherein some kinds compounded , birds , of all climates here , made their habitations . now a bill of complaint was subscribed ( or rather signed ) with the numberlesse clawes ( instead of hands ) of birds ; containing the many insupportable grievances they had endured from the intolerable cruelty of the eagle ; who making his own lust his law , had dominered over all the winged nation . the eagle appeared in answer hereunto ; ( it being a generall meeting of all kinds of birds ) and endeavoured to justifie his proceedings , and clear himself in vain , from their accusations . the truth is , the eagle was overgrown with age , for he is generally reported the survivor of all birds : so that if one would take a lease of land on a birds life , he could not put in a more advantagious name then an eagle . but this eagle had its bill with long age so reflexed back again into his mouth , that hee was so farre from preying on another , that hee could not swallow any flesh though profered unto him . soon will the spirits fail where the belly is not fed ; in vain did his courage pretend to his wonted valour , when there was nothing within to justifie and make good the offers thereof . so that the poor eagle conquered rather with its own age then outward violence , yielded to that to which all must yield : and was forced patiently to digest all affronts offered unto him , and glad so to escape . for although some mention was made of killing him ; yet by plurality of suffrages , that vote got the mastery which onely confined him to a neighbouring wood , on condition that death without mercy should be his penalty if exceeding the bounds thereof . this done , proclamation was made three daies after that the whole species of birds should appeare for the election of a principall to command them . indeed there were many which were altogether against any government , because they might the more freely rove and range in their affections . these held that all were free by nature ; and that it was an assault on the liberty of man , and a rape offered to his naturall freedom ; that any should assume authority above another . these maintained ( what certainly was not onely a paradox , but a flat falshood ) that nature at the first creation made all the world a flat levell and champion , and that it was by the violence of the deluge or great flood , which by the partiall fall or running thereof , made the inequality , by sinking some places into humble vallies , and swelling others into aspiring mountaines . prosecuting which comparison , they maintained that all men were naturally equal ; and that it was the inundation and influx of humane tyranny which made this disparity between them . they also defended the argument , that as the world began , so it should with the golden age ; and that all ought to be restored to that primitive liberty which men had lost , partly surrendring it by their own folly and easie nature ; partly surprised into their own slavery by the cunning and craft of others that practised on their simplicity . but however that these made a great noise , the opposite party prevailed , as having most of strength and reason on their side . for where all rule , there no rule at all will be : where every man may command , in fine , none will obey , the dictates of his own reason , but be a very vassall to his passion . society cannot be twisted together where there is not a subordination and subjection one to another ; and where every one is absolute in himself , there is an impossibility of any orderly subsistence . let the maintainers of the contrary , try with themselves to make a rope of sand ; where each crum therein being independent of it self , hath no tendency to a generall agreement ; but enjoyes it self in its own intirenesse . it being now cast ( by generall suffrages ) for a commander over all , that at such a time they should meet : it was also proclaimed that all antipathy should cease between all birds during their meeting ; because being now in danger of generall ruine , for want of a head all private animosity should be broken off and drowned in a publique agreement . according to the proclamation , they all met together ; and birds of all feathers had a generall convolancy . then the estridge began , in a high commendation of himself , how he● was the biggest of all birds , and therefore the fittest to be their general , as of the greatest ability to support the weight of the massie affairs o● state. the rest of the birds gave him the hearing , untill 〈◊〉 〈◊〉 wren thus returned th●●r . it may s● 〈◊〉 very unproportionable combate betwe● the least and gr●atest of birds that i should once o●fer to enter the list with this giant , who frights us all with his greatnesse . but sure this wise senate never made the bulk of a body the standard whereby to measure the perfections of the mind : and therefore i may take to my selfe the confidence to examine the truth of what hee hath spoken . his greatnesse is apparent to every eye ; but as for any othereminency , it is so secret a quality , that none as yet hath discovered it ; for mine own part i conceive him ra●her beast then bird , and therefore not properly of our ●ind . i appeal to his latin●ame ●ame ; struthio-camelus ; wher●n the camell beares away the last and best part thereof . and are we put to such a straight , that we must elect an hermophrodite , a rudiment , which is a measuring case betweene beast and fowl : doth hee not more trust , unto his leggs to flee , then unto his wings to flye , and what i pray is the remarkeable vertue , which commends him to publique notice ; hath he any melodious voice whereby to charme the attentions of those that hear him : hath he any extraordinary wit , in which he appears above others of the same society . what if foolish women , as light perhaps as the feather they wear , be pleased to advance his taile above their heads . what if vainglorious captaines more known by their plumes then their performances , deck their crests with the spoil of his wings : all these amount not to argue any reall worth in him . wee live not in an age to be deluded with showes , or cheated with shadowes . it is enough that our ancestors have suffered for their ●olly herein , with their owne credulity . reall worth must ●e the attractive of our love●nd ●nd respect : which being here wanting ▪ i utterly disavow his election for our soveraign . the rest of the birds con●urred with the resolution of the wren , highly applauding it for the same ; which durst speak that which others thought ▪ they plainly saw that spirit united in a small bulk , acts most vigorously : and the contracted heat in so small a body prompted the wren to such lively expressions which bigger birds durst not utter . next stood forth the parrot , insisting largely on it's own● commendation , among the res● of his dexterous faculty , in imitating the speech of man wherein he exceeded all othe● creatures in the world . and seeing man was the soveraign o● all the creation , he conceive● himself ( which approached nex● unto him in his happy expressions ) deservedly might claim the regiment of all birds . the daw generally condemned for its loquacity , took upon him to answer the parrot . indeed hee began with great disadvantage , none expecting any thing of wi● or worth from him , because hee was so common a talker , therefore conceived his speech not worthy their attentions , when defeating their expectations , & deceiving them with a harmesse cheat , he thus proceeded . you have heard the parrot●ake ●ake a large encomium of him●elf , all which must needs bee ●rue , because you have heard his owne credit to avouch it : otherwise me thinks one might justly take the liberty to examine the ground of what hee hath spoken ; i will not insist on the aliennesse of his extraction ; we living here in syracus● whilst this parrot fetcheth hi● originall from the south o● africk , or east of asia . onel● consider with your selves ho● unfit it is for our free-born spi● rits to submit to a forrainer assure your selves , forrain air will bring in forrain inclinations , hee cannot but promot● strangers as his favourites to a places , and preferments of pr● fit and honour , and can t● be digested by such as consu● the true spirit of an ingenious birth ; for mine own part , i shall rather submit to the tyranny of our own country , then to the insulting humours of strangers ; as expecting that although one of our owne country may for a time domineere over us ; yet the sympathy of blood to those of his own land , will give a check , and at last gain a conquest of his passion , that he will return to a favourable reflection , on those who by vicinity of birth and breeding are related unto him . now whereas the parrot boasteth that hee doth so exactly imitate the speech of man , it affecteth me no whit at all with admiration thereof . i have heard of a speech of alexander , who being invited to hear a man that sung like the nightingale , answered , i scorn to bear him , for i have heard the nightingale it selfe : and who would admire at the copie , when hee hath the original , i have often heard men themselves speak , and therefore am not a whit moved to heare a parrot speak like a man ; let every thing appear in its owne shape ; men speak the language of men , birds of birds . hypocrisie is that which hath betrayed the world , to a generall de●usion , thence to destruction , when people counterfeit the tongues and tones of those from whose hearts they dissent : how many demure people hath this age brought forth , sadly and soberly dropping forth their words , with much affected deliberation ( as if all the hearers were bound thereby to believe them as solid , reserved and discreet in deeds as in their words , when they onely palliate and cloak a base and unworthy inside under the shadow and pretence of an outward fair representation . i therefore must throw my graines into the negative scale , and conceive the parrot utterly unfit for the soveraignty of birds . after many debates and disputes , pro and con , plurality of voices at last pitched on the hauke , as whose extraction was known to be honorable , valour undoubted , providence or foresight admirable , as appeared in the quicknesse of his eyes ; being a prometheus indeed , foreseeing all dangers , and his own advantages of great distance . the hauke returning his full and fair thanks unto them for their free favour , accepted of their profer , and all their meeting for the present was diminished , onely two birds commanded to stay behind , the phenix and the turtle doye , whom the hawk severally accosted , beginning with the former . sir , or mistris phoenix , saith the hawk ; for i know not in what gender to addresse my language unto you , in whom both sexes are jumbled together . i desire to be informed of you , whether that bee a truth , or a long lived common error , of the manner of your original from the ashes of your ancestor , if it be a truth , i stand ready with admiration to embrace and entertaine it : if an errour , i am resolved posterity shall no longer bee deluded therewith we live in an age of knowledge , the beames whereof have dispelled those mists of errour wherewith our forefather were cheated into the belief of many impossibilities recommended unto them by tradition , as if the gray perriwigg● of old-age should command so much veneration from us , that we should consign up our judgement to the implicite belief of any thing which former ages have related . deale therefore openly with me , and informe me the truth , whether your generation be thus by continuation of a miracle . i cannot resolve you herein , saith the phoenix , of the particulars of my extraction , which happened long before the register of my memory : sure i am there are no other of my kinde for me to couple with , which demonstrates the truth of that which is generally received : i confesse men make use of me rather for a moral and an embleme to denote those things which are rare , and seldome come to passe . thus , a court lord who will honestly pay all his debts , is accounted a phoenix : a judge who will not suffer his conscience to be robbed by a bribe secretly proffered unto him , is a phoenix : a great man who lookes straight forward to the publique good , not bound on e● ther side with his own interest is a phoenix : however assur● your selfe , that besides th● morality that may be mad● thereof , i have , as you see , real existence in nature , an● if any will take the paines t● travel into arabia to mech● he shall finde my nest in a tre● hanging there almost as artificially as doth the tombe o● mahomet bribed by an invisibl● loadstone into that miraculous posture thereof . but now , saith the hawk suppose i should seise on yo● this night for my supper , whether doe you thinke that th● losse of your life would be s● great a defect in nature , that the whole universe would fare the worse for the same ? undoubtedly it would , saith the phoenix , for this is received for an undoubted maxime amongst philosophers , that if one whole kinde or species of creatures be destroyed , the whole world would be ruined thereby : for every kinde of creatures are so essential to the well being thereof , that if any one of them be utterly destroyed , all the rest out of sympathy will decay . i conceive not , saith the hawk , that you are such a foundation stone in natures building , that the taking you away will hazard the whole architecture thereof . however , i am resolved to put it to the tryal , be it but to gaine knowledge by the experiment ▪ i know what plato saith , that those are the happiest kingdomes , wherein either their kings are philosophers , or their philosophers their kings . seeing therefore the history of nature is so necessary to an accomplished governour , i who desire all perfections in that kind , will to satisfie my curiositie make proof thereof . the phoenix pleaded for her self the benefit of a proclamation of liberty to all for three dayes to come and goe with safety ; the eagle smiling at her silly plea , informing her that such grants are to be kept no farther than they are consistent with the conveniency of those that grant them . yet for the present the phoenix was reprieved , because the hawkes stomach lately gorged , had not as yet recovered his appetite to his supper . then the hawk approached to the turtle-dove , demanding of her whether it was true or no what passeth for a common truth , that the turtle if once losing their mate , never wed more , but passe the remainder of their dolefull dayes in constant widdowhood . most true it is , saith the turtle , which i may speake by my owne sad experience ; for some three vears since , the unhappy shot of a cruel falk oner deprived me of my deare husband , since which time i have sequestred my selfe from all company , never appearing in publique till now , forced thereunto by command from authority . and surely , i conceive , all second marriages little better than excusable lust , for when once the heate of youth hath been abated in one match , none can pretend necessity of marrying againe , except it be for quenching those heates which they themselves willingly and wilfully kindle . besides , when one hath once really affected a husband , or he a wife , affections so ingrosse the whole soul , that notwithstanding his , or her death , it can never admit another to the same degree of dea●nesse . especially if their love were signed and sealed with issue , as mine was , having three of both sexes surviving ( ●end them better successe than their unhappy father ●ad ) so that in them me●hinkes i behold my husband ●till alive . she therefore that ●ath not the modesty to d●e ●he relict of one man , will charge through a whole arm● of husbands , if occasion wer● offered , before her love wil● meet with a full stoppe there of . you are too rigid and s● vere , saith the hawk , to mak● your personal temper and pr● vate practice the rule to me● sure all other by , unacquainte● with the necessities of othe● in this kinde . but to co● closer to the matter , i desi● satisfaction in another thing namely , whether you be wit● out a gall as is commonly r● ported . i know there is a twofo● knowledge , one by the fru● and the effects which schol● call à posteriore , and this is the more fallible & uncertaine , the other à priore from the causes , and this as more demonstrative may safely be relyed on , i will embrace the latter course , and to assure my selfe whether you have a gall or no , i meane to make you a living anatomie , and instantly to insect you . ocular inspection is the best direction , and i will presently pry into your intrails for my better information , to see with what curiosity nature hath contrived the things therein , and how many ●ittle engines there are to move the wheele of life within you . then beganne the eagle to dispose himselfe , for supper , intending the turtle-dove for the first course to begin with , and the phoenix ( as the finer flesh ) to close his stomack therewith . in preparation wherunto he plumed the dove of some of her upper feathers . just in the instant as he beganne his prey , who should come in , but he was little expected , and lesse welcome to the hawk than the old eagle , and we must a while dwel upon the cause and manner of his inlargement . this eagle was , as aforesaid , confined to a grove , where he was temperate against his will , as not able to feede on any fowle . nature had hung such a lock upon his bill , for the redundancie thereof was such , that hee was capable of no food , save drinke , which hee plentifully powred in ; thus for some moneths drinke was all the meate hee tooke , which served to support his life , though not to ●ncrease his strength ; yet could he not be a good fellow in his cups , as being solitary by himselfe , having none to keep him company . at last hee descryed a sharpe rock , wherein one place white in colour , more prominent than the rest , had a shining hardnesse therein ; to this the eagle applyes his bill , and never left off rubbing , grating , and whetting his beak thereon , untill at last hee quite whetted off the superfluous , yea hurtfull excrescencie of his bill , which now reduced to a moderate proportion , was as usefull to all purposes as ever before . thus enabled to get his prey in few weekes , he recruited his strength , so that what the poets tell of medea , that with her inchanted baths made her father-in-law young againe , here truly came to passe : and now the new old eagle hearing in what quarters the hawke kept his constant residence , thought on a sudden to have surprised him , had not the other discovered his approach , and made a seasonable escape , whereby both turtle and phoenix obtained their liberty , and securely returned unto their owne nests . the hawke having made an escape , posted with all speed to the lapwinge , which with some difficulty he found out , and privacie being obtained , thus kindly spake unto him . friend lapwing , i have taken notice , that you are one of the most subtilest , and politick bird in all our common-wealth ; you have the art so to cover your intentions , that they are not obvious to common eyes , when your egges or young ones be a mile at distance , you use to flutter with your winges , and fetch your rounds and circles a great way off , as if you intended to broo● that place with your wings , or as if that were the chest wherein your treasure was deposited ; this makes many people to search there for your young ones , but are frustrated of their hopes ; you have insecured them farre off ; this lawfull simulation , i conceive a commendable and necessary quality in every great person ; it is as necessary as breath to their well being : should men play all above board , and expose their actions to all spectators , folly and wisdome would bee both of a rate . no , it is the hanging of such curtaines and traverses before our deeds which keep up our reputation , and enable us for great performances . now i request you help me a little in my extremity , the renewed eagle is in pursuit of me , and my safety lyeth much at your disposall . the lapwing promised the utmost of his endeavours , and desired the hawk to proceed . see you , saith the hawk , yonder empty cage of great receipt , so that it might serve for an aviarie , for which it was first intended , though since disused , when the eagle flying this way enquireth after me , perswade him i am flowne into the cage , and leave the rest to my performance . all was acted accordingly , the eagle demanded what was become of the hawk ? the lapwing returned , here 't is , here 't is , and then hovered over the cage , fetching so many compasses thereabouts , that one might have mistaken him for some ●njurer , making his many circles with intent to raise up some spirit thereabouts : the eagle violently flyes into the cage , whose doores stood open , triumphing in his owne happinesse , that now he should be revenged on his profest enemy . instantly the hawk ( who stood behinde unseen in a place of advantage ) clapps an iron padlock on the cage , and thus insulteth over the prisoner . me thinkes , sir eagle , you make mee call to minde the condition of bajazet the great turk , whom tamberlan tooke captive , and carried him about the country , that all people might feed their gazing eyes upon him ; such a spectacle are you this day ; i have now made an owle of the eagle , turned him into the ridiculous object of laughter and contempt : tell me , doe you not want a prometheus , to feed upon his fruitfull entrails as the poets feigne , which daily increased , and afforded the poets eagle both common and festivals . sir , your life shall not bee vented out at once , but you shall dye many deaths , with long lingering torments : i will order it so that you shall feele your self to dye : there is no musick in an enemies death , which is not accompanyed with torment ; and though no outward torture shall be inflicted upon you , yet know , that thirst and hunger shall be your two executioners . now the guiltlesse blood of so many birds and innocent lambs , and hurtlesse hares shall bee required of you ; and so i leave you till to morrow , when i meane to make a new meal of you in scorn and contempt . the eagle sadly , yet stoutly auswered , my courage shall not abate with my condition , whose spirit is planted above the battery of fortune , i will never be lesse than my selfe , whatsoever befalls me . a lyon is no lesse a lyon , though in a grate ; mischance , may make me miserable , it shall not make me base , i will beare my troubles with as much chearfulnesse as i may , i defie thy spleene in triumphing over me . after the hawkes departure , the ostrich came in the place , whom the eagle saw unseen , and wishly marked his postures and motions . the ostrich fell into a strange passion , and would you know the reason thereof , it was as followeth . some three dayes since , when hee first repaired to the generall meeting of the birds , he left his egges in the sand , not covering them over , such his carelesnesse and incogitancie ; it was in a starre-light night , wherein he took a mark for the finding of his egges by such a sta●re , under the direct position whereof he then hid them , and hoped to finde them at his returne . it happened that the starre being turned about with the circumgyration of the heavens , which continue in constant motion , the ostrich lost the starre by which hee thought to find his egges , and though very neare the place wandering up and downe , and could not light upon it , which made him breake forth into this passionate complaints . i am the unfortunatest of all fowles : how will all condemne mee for an unnaturall parent , who have been thus carelesse of mine owne issue ? yet i tooke as good notice of the place as i could , all things in earth are false , and fading , and flitting away : i had thought there had been more faithfulnesse in the heavens , more assurance in the skies . let never the indians worship stars again , when they are guilty of so much deceit . how comes it to passe , that the pole-starre is so perfect a guide and direction to the mariner , that it may be tearmed the grand pilot of all shippes , by the elevation , or depression whereof , they infallibly collect in the darkest nights whereabouts they steer . i say , how comes that starre to be so true to its trust , to be so true a conductor of wandering saylors , and this prove so false to me ? and now will posterity ●and me for unnaturalnesse , who have exposed my egges to such dange● though therein all caution was used by mee to the height of my discretion . more would shee have spoken when griefe silenced her ; for as those rivers are shallow which make a noyse , whilst the deepest streames are tongue-tyed ; s● those passions which ven● themselves in words , discove● their bottome of no great depth . meane time the eagle looked through the species , or entervalls in the cage , and so excellent the sight thereof he easily discerned where th● egges lay , the o●rich being so near , that he almost crushed them with his own feet , wherefore calling the ostrich unto him , i am glad , saith he , that in my misery i have the occasion to oblige any ; i can tel● you where the treasure is tha● you seek for , and presently directed him to the same . the ostrich was not so over-joyed with its own happinesse ; but that he bethought himselfe how to returne proportionable thankes to the eagle , in order whereunto he set his bill against the iron padlock of the ●age , and according to the voraciousness of his stomack quite devoured the same . let privy councellors of nature enter into this deep discourse , how it is possible for such a solid , and substantial thing as iron is , to become food to a fowle , let them , i say , beate their braines about this question harder than iron , and if they find the true reason thereof , i shall preferre their ingenuity as stronger than the stomack of an ostrich ; meane time we will be content to rest in the vulgar report , and are satisfied to admire what we cannot understand in such cases wherein surely there are some hidden , and occult qualities , too deep for men to dive into , and these betray a surly and base disposition , which will beleeve nothing ( though authentically attested by never so many witnesses ) whereof they are unable to render the true reason , as if nature could do● nothing but what shee giv● them an account of how shee doth it . the eagle th●s restored to liber●y , returned hea●y thanks to ●he ostrich . you see , saith he , there is no living in this world without bartering and exchanging of c●tesies one to another ; he that lendeth to day may borrow to morrow , how happy would mankinde bee , if the wall of envie were pluckt downe betwixt them , and their parts so layd in common , that the wealth of one might supply the wants of another ; nature hath inriched me with a quick sight thee with a strong dige●n ▪ i have restored thy egges to thee , you have restored me to my selfe , liberty being the life of life ; and this i thought fit to testifie unto thee , though hot in the pursuit of my enemy ; first to thanke thee , then punish him : i will not bee guilty of so preposterous a soul , that my revenge shall get the speede of my gratitude . this done , the eagle in full quest of the hawke , discovereth a company of birds together , being a great party whom the peacock had assembled , with hope to intice them to choose him their chiefe ; for the hawke no where appearing , and the enlargement of the eagle being unknown , he thus endeavoured by his rhethoricall slourishes to make himself popular in their affections . i am not ignorant , that such men proclaime their own weaknesse , who are the herald of their owne praise ; it argueth a great dearth of desert , and want of worth , when one is large in his own commendation , however sometimes necessity makes it law●ull , especially when what is spoken is so generally known , that it commandeth the way to its own belief , and carrieth the credit about it , give me leave to present my person and merits to your consideration ; my bulke not so great as the ostrich like to bee a burden to it selfe , yet not so little as any way to invite neglect : a good presence is requisite in a commander , otherwise great parts crowded in a despicable person , no whit becomes one in authority . i will give you but one argument , or demonstration rather of my worth : when the gods had the free choice of all the birds which they would please to make their attendants in ordinary , and when jove made choice of the eagle , as most emperiall , juno , his consort , was pleased to elect me , to be called by the name of her bird in all passages of poetry . thus am i next to the best , and but one steppe removed from the top , even by those infallible judgements . looke , i pray , upon my traine , how it is circular , the most capable forme , and how it is distinguished with variety of colours , which appeareth as so many earthly rainebowes in my feathers . ovid hath reported , that argus his hundred eyes were turned into them . but know you , if you please to elect me to be your chiefe , that all those eyes shall daily and hourely watch & ward for your good , i will have a constant oversight of your welfare . it was conceived , that the peacock intended a longer oration , which would have wearied the assembly with the prolixity thereof , had he not casually , but happily cast down his eyes on his black legs , the ugly hew therof so abated his pride , that it put a period to his harangue before his intent , and others expectation . now as the vulture was tuning his tongue to return an answer , in cometh the eagle , and is generally received with all joyfull acclamations . now because clemencie is the badge of a generous nature , and those that have most courage have least crueltie , at the mediation of some potent birds , the eagle condescended , that the day of his re-inauguration should not be stained with blood , and therefore granted life to the hawk , but on condition , not to exceed the grove in which formerly himself was imprisoned . finis . antheologia , or the speech of flowers . there was a place in thessaly ( and i am sorry to say there was a place in thessaly , for though the place be there still , yet it is not it selfe . the bones thereof remaine , not the flesh and colour . the standards of hilles and rivers ; not the ornaments of woods , bowers , groves and banqueting-houses . these long since are defaced by the turkes , whose barbarous natures wage warre with civility it selfe , and take a delight to make a wildernesse where before their conquest they found a paradise . ) this place is some five miles in length , and though the breadth bee corrivall with the length to equallize the same , and may so seeme at the first fight ; yet it falleth short upon exact examimination , as extending but to foure miles . this place was by the poets called tempe , as the abridgement of earthly happinesse , shewing that in short hand , which the whole world presented in a larger character , no earthly pleasure was elsewhere afforded , but here it mighti be found in the heighth thereof . within this circuit of ground , there is still extant , by the rare preservation of the owner , a small scantlin of some three acres , which i might call the tempe of tempe , and re-epitomiz'd the delicacies of all the rest . it was divided into a garden , in the upper part whereof flowers did grow , in the lower , hearbs , and those of all sorts and kinds . and now in spring time earth did put on her new cloathes , though had some cun●ing herald beheld the same , he would have condemned her coate to have been of no antient bearing , it was so overcharged with variety of colours . for there was yellow marigolds , wallflowers , auriculusses , gold knobs , and abundance of other namelesse flowers , which would pose a nomenclator to call them by their distinct denominations . there was white , the dayes eye , white roses , lillyes , &c. blew , violet , irisse , red roses , pionies , &c. the whole field was vert or greene , and all colours were present save sable , as too sad and dolefull for so merry a meeting . all the children of flora being summone● there , to make their appearance at a great solemnity . nor was the lower part of the ground lesse stored with herbs , and those so various , that if gerard himselfe had bin in the place , upon the beholding thereof , he must have been forced to a re-edition of his herball , to adde the recruit of those plants , which formerly were unseen by him , or unknown unto him . in this solemn randevouz of flowers and herbs , the rose stood forth , and made an oration to this effect . it is not unknown to you , how i have the precedency of all flowers , confirmed unto me under the patent of a double sence , sight , smell . what more curious colours ? how do all diers blush when they behold my blushing , as conscious to themselves , that their art cannot imitate that tincture , which nature hath stamped upon me . smell , it is not lusciously offensive , nor dangerously faint , but comforteth with a delight , and delighteth with the comfort thereof : yea , when dead , i am more soveraigne then living : what cordials are made of my syrups ? how many corrupted lungs ( those fans of nature ) sore wasted with consumption , that they seem utterly unable any longer to cool the heat of the heart , with their ventilation , are with conserves made of my stamped leaves , restored to their former soundnesse againe : more would i say in mine own cause , but that happily i may be taxed of pride , and selfe . flattery , who speak much in mine own behalf , & therefore i leave the rest to the judgment of such as hear me , and passe from this discourse to my just complaint . there is lately a flower ( shal i call it so ? in courtesie i will tearme it so , though it deserve not the appellation ) a toolip , which hath ingrafted the love and affections of most people unto it ; and what is this toolip ? a well complexion'd stink , an ill savour wrapt up in pleasant colours : as for the use thereof in physick , no physitian hath honoured it yet with the mention , nor with a greek , or latin name , so inconsiderable hath it hitherto been accompted ; and yet this is that which filleth all gardens , hundred of pounds being given for the root thereof , whilst i the rose , am neglected and contemned , and conceived beneath the honour of noble hands , and fit only to grow in the gardens of yeomen . i trust the remainder to your apprehensions , to make out that , which grief for such undeserved injuries will not suffer me to expresse . hereat the rose wept , and the dropping of her white tears down her red cheeks , so well becomed her , that if ever sorrow was lovely , it then appeared so , which moved the beholders to much compassion , her tears speaking more then her tongue , in her own behalfe . the tool p stood up insolently , as rather challenging then craving respect f●om the common-wealth of flower● there present , & thus vaunted it selfe . i am not solicitous what to returne to the complaint of this rose , whose own demerit hath justly outed it self of that respect , which the mistaken world formerly bestowed upon it , and which mens eyes , now opened , justly reassume , and conferre on those who better deserve the same . to say that i am not more worthy then the rose , what is it , but to condemne mankind , and to arraign the most gentle and knowing among men of ignorance , for misplacing their affections : surely vegetables must not presame to mount above rationable creatures , or to think that men are not the most competent judges of the worth and valew of flowers . i confesse there is yet no known soveraign vertue in my leaves , but it is injurious to inferre that i have none , because as yet not taken notice of . if we should examine all , by their intrinsick valews , how many contemptible things in nature would take the upper-hand of those which are most valued ; by this argument a flint-stone would be better then a diamond , as containing that spark of fire therein , whence men with combustible matter may heat themselves in the coldest season : and cleer it is , that the load-stone , ( that grand pilot to the north , which findeth the way there in the darkest night ) is to be preferred before the most orient pearle in the world : but they will generally be condemned for unwise , who prize things according to this proportion . seeing therefore in stones and minerals , that those things are not most valued , which have most vertue , but that men according to their eyes and fancies raise the reputation thereof , let it not be interpreted to my disadvantage , that i am not eminently known for any cordiall operation ; perchance the discovery hereof is reserved for the next age , to find out the latent vertue which lurketh in me : and this i am confident of , that nature would never have hung out so gorgious a signe , if some guest of quality had not been lodged therein ; surely my leaves , had never been feathered with such variety of colours , ( which hath proclaimed me the king of all lillies ) had not some strange vertue , whereof the world is yet ignorant , been treasured up therein . as for the rose , let her thank her selfe , if she be sensible of any decay in esteem , i have not ambitiously affected superiority above her , nor have i fraudulently endevoured to supplant her : only i should have been wanting to my selfe , had i refused those favours from ladies , which their importunity hath pressed upon me : and may the rose remember , how she out of causelesse jealousie , maketh all hands to be her enemies that gather her ; what need is there that she should garison her selfe within her prickles ? why must she set so many thornes to lye constant perdue , that none must gather her , but such as suddenly surprize her ; and do not all that crop her , run the hazard of hurting their fingers : this is that which hath weaned the world from her love , whilst my smooth stalk exposing ladies to no such perills , hath made them by exchange to fix their removed affections upon me . at this stood up the violet , and all prepared themselves with respectfull attention , honouring the violet for the age thereof , for the prim rose alone excepted , it is seignior to all the flowers in the year , and was highly regarded for the reputation of the experience thereof that durst encounter the cold , and had past many bitter blasts , whereby it had gained much wispome , and had procured a venerable respect , both to his ●erson and counsell . the case ( saith the violet ) is not of particular concernment , but extendeth it selfe to the life and liberty of all the society of flowers ; the complaint of the rose we must all acknowledge to be just and true , and ever since i could remember , we have paid the rose a just tribute of fealty as our prime and principall . as for this toolip , it hath not been in being in our garden above these sixty years : our fathers never knew that such a flower would be , and perhaps our children may never know it ever was ; what traveller brought it hither , i know not ; they say it is of a syrian extraction , but sure there it grew wild in the open fields , and is not beheld otherwise , then a gentler sort of weed : but we may observe that allforraign vices are made vertues in this countrey , forraign drunkennesse is grecian mirth ( thence the proverb , the merry greek ) forraign pride , grecian good behaviour ; forraign lust , grecian love ; forraign lazinesse , grecian harmelessnesse ; forraign weeds , grecian flowers . my judgement therefore is , that if we do not speedily eradicate this intruder ( this toolip ) in processe of time will out us all of our just possessions , seeing no flower can pretend a cleerer title then the rose●ath ●ath ; and let us every one make the case to be his owne . the gravity of the violet so prevailed with the senate of flowers , that all concurred with his judgment herein ; and such who had not the faculty of the sluentnesse of their tongues to expresse themselves in large orations , thought that the well managing of a yea , or nay , spoke them as well wishing to the generall good , as the expressing themselves in large harrangues ; and these soberly concluded , that the toolip should be rooted out of the garden , and cast on the dunghill , as one who had justly invaded a place not due thereunto , and this accordingly was performed . whilst this was passing in the upper house of the flowers , no less were the transactions in the lower house of the herbs ; where there was a generall acclamation against wormewood , the generality condemning it , as fitter to grow in a ditch then in a garden : wormewood hardly ●eneived leave to make its own defence , pleading in this manner for its innocency . i would gladly know whom i have offended in this common-wealth of herbs , that there should be so generall a conspiracy against me ? only two things can be charged on me , commonnesse and bitternesse ; if commonnesse pass for a fault , you may arraign nature it self , and condemn the best jewel● thereof , the light of the sun , the benefit of the ayre , the community of the water , are not these staple commodities of mankind , without which no being or subsistance : if therefore it be my charity to stoop so low , as to tender my selfe to every place for the publique service , shall that for which i deserve , if not praise , i need no pardon , be charged upon me as an offence . as for my bitternesse , it is not a malitious & mischievous bitternesse to do hurt , but a helpfull & medicinall bitternesse , whereby many cures are effected . how many have surteited on honey ? how many have dig'd their gravs in a sugar-loaf ? how many diseases have bin caused by the dulcor of many luscious sweet-meats ? then am i sent for physitian to these patients , and with my brother cardus ( whom you behold with a loving eye , i speak not this to endanger him , but to defend my selfe ) restore them ( if temperate in any degree , and perswaded by their friends to tast of us ) unto their former health . i say no more , but were all my patients now my pleaders , were all those who have gained health by me , present to intercede for me , i doubt not but to be reinstated in your good opinions . true it is , i am condemned for over-hot , and too passionate in my operation ; but are not the best natures subject to this distemper ? is it not observed that the most witty are the most cholerick ? a little over-doing is pardonable , i will not say necessary in this kind , nor let me be condemned as destructive to the fight , having such good opening , and abstergent qualities , that moderately taken , especially in a vorning , i am both food and physick for a forenoon . it is strange to see how passion and selfe-interest sway in many things , more then the justice and merit of a cause ; it was verily expected that worm-wood should have been acquitted , and re-admitted a member in the society of herbs : but what will not a faction carry ; worme-woods friends were cafually absent that very day , making merry at an entertainment ; her enemies ( let not that sex be angry for making wormwood feminine ) appeared in a full body , and made so great a noise , as if some mouths had two tongues in them , and though some engaged very zealously in wormwoods defence , yet over-charged with the tyranny of number , it was carryed in the negative , that wormwood , alias absynthium , should be pluckt up root and branch from the garden , and thrown upon the dunghill , which was done accordingly , where it had the wofull society of the toolip , in this happy , that being equally miserable , they might be a comfort the one to the other , and spent many howers in mutuall recounting their severall calamities , thinking each to exceed the other in the relation thereof . let us now amidst much sadness interweave something of more mirth and pleasantnesse in the garden . there were two roses growing upon one bush , the one pale and wan with age , ready to drop off , as usefull only for a still : the other a young bud , newly loosened from its green swadling cloaths , and peeping on the rising sun , it seem'd by its orient colour to be died by the reflection therof . of these , the aged rose thus began . sister bud , learn witt by my woe , and cheaply enjoy the free and ful benefit of that purchase which cost me dear and bitter experience : once i was like your selfe , young and pretty , straitly laced in my green-girdle , not swoln to that breadth and corpulency which now you behold in me , every hand which passed by me courted me , and persons of all sorts were ambitious to gather me : how many fair fingers of curious ladies tendred themselves to remove me from the place of my abode ; but in those daies i was coy , & to tell you plainly foolish , i stood on mine own defence , summoned my life-guard about me , commanded every pickle as so many halberdeers , to stand to their armes , de●ie those that durst touch me , protested my selfe a votary of constant virginity ; frighted hereat , passengers desisted from their intentions to crop me , and left me to enjoy the sullen humour of my own reservednesse . afterwards the sun beams wrought powerfully upon me , ( especialy about noon-time ) to this my present extent , the orient colour which blushed so beautifull in me at the first , was much abated , with an overmixture of wa●ness and palemess therewith , so that the green ( or white sicknesse rather , the common pennance for over-kept virginity began to infect me , and that fragrant sent of mine , began to remit and lessen the sweetnesse thereof , and i daily decayed in my naturall perfume ; thus seeing i daily lessened in the repute of all eyes and nostrills , i began too late to repent my selfe of my former frowardnesse , and sought that my diligence by an after-game ; should recover what my folly had lost ; i pranked up my selfe to my best advantage , summoned all my sweetnesse to appear in the height thereof , recruited my decayed colour , by blushing for my own folly , and wooed every hand that passed by me , to remove me . i confesse in some sort it offers rape to a maiden modesty , if forgetting their sex , they that should be all ears , turn mouthes , they that should expect , offer ; when we women , who only should be the passive counterparts of love , and receive impression from others , boldly presume to stamp them on others , and by an inverted method of nature , turn pleaders unto men , and wooe them for their affections . for all this there is but one excuse , and that is absolute necessity which as it breaks through stone-walls , so ●o wonder if in this case it alters and transposes the sexes , making women to m●n it in case of extremity , when men are wanting to tender their affections unto them . all was but in vaine , i was entertained with scorne and neglect , the hardned hands of dayly labourers , brawned with continuall work , the bluck hands of moores , which alwaies carry night in their 〈◊〉 , sleighted and contemned me ; yea , now behold my last hope is but to deck and adom houses , and to be laid as a propertie in windowes , till at last i die in the hospitall of ●ome still , where when useless for any thing else , we are generally admitted . and now my ●ery leaves begin to leave me , and i to be deserted and forsaken of my sel● . o how happy are those roses , who are preferred in their youths ; to be warme in the hands and breasts of faire ladies , who are joyned together with other flowers of severall kinds in a posie , wh●re the generall result of sweetnesse from them all , ravisheth the smel by an intermixture of various colours , all united by their stalks within the same 〈◊〉 that bindeth them together . therefore sister bud grow wise by my folly , and know it is far greater happinesse to lose thy virginity in a good hand , then to wither on the stalk whereon thou growest : accept of thy first and best tender , lest afterwards in vaine thou courtest the reversion of fragments of that feast of love , which first was freely tendred unto thee . leave we them in their dis●ourse , and proceed to the relation of the toolip and wormwood , now in a most pitifull condition , as they were lying on the dunghill ; behold a vast gi●nt boar comes unto them ; that which hercules was said to kill , and which was accounted by some the foreman of the jury of his l●ours , was but a pygmie , or rather but a pig , in comparison of this ; and with his tusks wherewith nature had armed him to be his sword as his shoulders are his shield , he began to rend and tear the toolip and wormewood , who exclaimed unto him as followeth . sir , pitty useth alwaies to be an attendant of a generous mind , & valiant spirit , for which i have heard you much commended . cruelty is commonly observed to keep company with cowardlinesse , and base minds , to triumph in cruell actions , behold we are the objects rather of your pitty , whose ●fferings may rather render us to the commiseration of any that justly consider our case . i the too●ip by a faction of flowers , was outed of the garden , where i have as good a right and title to abide as any other : and this wormewood , notwithstanding her just and long plea , how usefull and cordiall she was , was by a conspiracy of herbs excluded the garden , and both of us ignominiously confined to this place , where we must without all hopes quickly expire : our humble request unto you is not to ●orten those few minutes of our lives which are left unto us , seeing such prejudice was done to our vitals ( when our roots were mangled by that cruel eradication ) that there is an impossibility of our long continuance : let us therefore sairly breath out our last breath , and antidate not our misery , but let us have the favour of a quiet close and conclusion . but if so be that you are af●ected with the destruction of flowers and herbs , know the pleasure and contentment therein must be far greater to root out those which are fairly flourishing in their prime , whereof pl●ty are in this garden afforded , and if it please you to follow our directions , we will make you master of a passe , which without any difficulty shall convey you into the garden , for though the same on all sides almost is either walled or paled about , yet in one place it is fenced with a hedge only , wherein , through the neglect of the gardiner , ( whose care it ought to be to secure the same ) there is a hole left in such capacity ; as will yeeld you an easie entrance thereinto : there may you glut your selfe , and satiate your soule with variety of flowers and herb● , so that an epicure might have cause to complain of the plenty thereof . the boar apprehends the motion , is sencible it was advantagious for him , and following their directions , he makes himselfe master of his owne desire . o the spitefulnesse of some natures ! how do they wreck their their anger on all persons : it was revenge for the toolip and wormwood , unlesse they had spitefully wronged the whole corporation of flowers , out of which they were ejected as uselesse and dangerous members : and now consider how these two pride themselves in their own vindicative thoughts ? how do they in their forcrunning fancy antidate the death of all herbs and flowers . what is sweeter then revenge ? how do they please themselves to see what are hot & cold in the first , second , third , and fourth degree , ( which borders on poison ) how all these different in their severall tempers , will be made friends in universall misery , and compounded in a generall destruction . little did either flowers or herbs think of the boares approaching , who were solacing themselves with merry and pleasant discourse ; and it will not be amiss to deceive time , by inserting the courtship of thrift a flower-herb , unto the marygold , thus accosting her , just as the boar entered into the garden . mistresse , of all flowers that grow on earth , give me leave to professe my fincerest affections to you : complements have so infected mens tongues ( and grown an epidemicall fault , or as others esteem it , a fashionable accomplishment ) that we know not when they speak truth , having made dissembling their language , by a constant usage thereof : but believe me mistriss my heart never entertained any other interpreter then my tongue ; and if there be a veine ( which anatomists have generally avouched , carrying intelligence from the heart to the lips ) assure your selfe that vein acts now in my discourse . i have taken signall notice of your accomplishments , and among many other rare qualities , particularly of this , your loyalty and faithfulnesse to the sun , soveraign to all vegetables , to whose warming beams , we owe our being and increase : such your love thereunto , that you attend his rising , and therewith open , and at his setting shut your windowes : true it is , that helitropium ( to turner with the sun ) hath a long time been attributed to the sun-flower , a voluminous giant like flower , of no vertue or worth as yet discovered therein , but we all know the many and soveraign vertues in your leaves , the herb generall in all pottage : nor do you as herb john stand newter , and as too many now adaies in our commonwealth do , neither good nor ill ( expecting to be acted on by the impression of the prevailent party ) and otherwise warily engage not themselves ; but you really appear soveraign and operative in your wholesome effects : the consideration hereof , and no other by reflection , hath moved me to the tender of my affections , which if it be candidly resented , as it is sincerely offered , i doubt not but it may conduce to the mutuall happinesse of us both . besides know ( though i am the unproperest person to trumpet forth my owne praise ) my name is thrift , and my nature answereth thereunto ; i doe not prodigally wast those lands in a moment , which the industry and frugality of my ancestors hath in a long time advanced ; i am no gamster to shake away with a quaking hand , what a more fixed hand did gain and acquire : i am none of those who in variety of cloaths , bury my quick e●ate as in a winding sheet ; nor am i one of those who by cheats and deceits improve my selfe on the losses of others ; no widowes have wept , no orphans have cryed for what i have offered unto them ( this is not thrift but rather felony ) nor owe i any thing to my own body ; i fear not to be arrested upon the action of my own carcaffe , as if my creditors should cunningly compact therewith , and quit scores , resigning their bill and bond unto mine own body , whilst that in requitall surrendereth all obligations for food and cloaths thereunto : nor do i undertake to buy out bonds in controversies for almost nothing , that so running a small hazard , i may gain great advantage , if my bargain therein prove successfull . no , i am plain and honest thrist , which none ever did , or will speak against , save such prodigall spend-thrifts , who in their reduced thoughts , will speak more against themselves . and now it is in your power to accept or refuse what i have offered , which is the priviledg which nature hath allotted for your feminine sex , which we men perchance may grudg and repine at , but it being past our power to amend it , we must permit our selves as well as we may to the constant custome prevailing herein . the marigold demurely hung down her head , as not over-fond of the motion , and kept silence so long as it might stand with the rule of manners , but atlast brake forth into the following return . i am tempted to have a good opinion of my selfe , to which all people are prone , and we women most of all , if we may beleeve your — of us , which herein i am affraid are too true : but sir , i conceive my selfe too wise to be deceived by your commendations of me , especially in so large a way , and on so generall an account , that other flowers not only share with me , but exceeed me therein : may not the daies-eye not only be corrivall with me ; but superior to me in that quality , wherein so much you praise me ; my vig●ancy starteth only from the suns rising , hers bears date frō the dawning of the morning , & out-runs my speed by many degrees : my vertue in portage which you so highly commend , impute it not to my modesty , but to my guiltinesse , if i cannot give it entertainment ; for how many hundred herbs which you have neglected exceed me therein . but the plain truth is , your love not me for my selfe , but for your advantage : it is gold on the arrear of my name which maketh thrift to be my suitor : how often , and how unworthily have you tendered your affections , even to penny-royall , it selfe , had she not scorned to be courted by you . but i commend the girle that she knew her own worth , though it was but a penny , yet it is a royall one , and therefore not a fit match for every base suitor , but knew how to valew her selfe , and give me leave to tell you , that matches founded on covetousnesse never succeed ▪ profit is the load-stone of your affections , wealth , the attractive of your love , money the mover of your desire ; how many hundreds have engaged themselves on these principles , and afterwards have bemoaned themselves for the same ? but oh the uncertainty of wealth ? how unable is it to expleate & satisfie the mind of man : such as cast ancho● thereat , ●eldome find fast ground , but are tossed about with the tempests of many disturbances ; these wive● for conveniency of profit and pleasure ( when there hath been no further nor higher intent ) have filled all the world with mischief and misery . know then sir , i return you a flat deniall , a deniall that vertually contains many , yea as many as ever i shall be able to pronounce : my tongue knowes no other language to you but no ; score it upon womens dissimulation ( whereof we are too guilty , and i at other times as faulty as any ) but sir , read my eyes , my face , and compound all together , and know these are the exp●essions dictated from my heart ; i shall embrace a thousand deaths sooner , then your marriage-bed . thus were they harmelessly discoursing , and feared no ill , when on a sudden they were surprized with the un●outh sight of the boare , which had entered their garden , following his prescribed directions , and armed with the corslet of his bristles , vaunted like a triumphant conqueror round about the garden , as one who would first make them suffer in their fear , before in their feeling ; how did he please himselfe in the variety of the fears ▪ of the flowers , to see how some pal● ones looked red , and some re● ones looked pale ; leaving it to philosophers to dispute and decide the different effects should proceed from the same causes ; and among all philosophers , commending the question to the stoicks , who because they pretend an antipathy , that they themselves would never be angry , never be mounted above the modell of a common usuall temper , are most competent judges , impartially to give the reason of the causes of the anger of others . and now it is strange to see the severall waies the flowers embraced to provide for their owne security ; there is no such teacher as extremity ; necessity hath found out more arts , then ever ingenuity invented : the wall-gilly flower ran up to the top of the wall of the garden , where it hath grown ever since , and will never descend till it hath good security for its own safety ; and being mounted thereon , he entertained the boar with the following discourse . thou basest and unworthiest of four-footed beasts ; thy mother the sow , passeth for the most contemptible name , that can be fixed on any she : yea , pliny reporteth , that a sow growne old , useth to feed on her owne young ; and herein i beleeve that pliny , who otherwise might be straitned for fellow-witnesses , might find such who will attest the truth of what he hath spoken . mens excrements is thy element , and what more cleanly creatures do scorn and detest , makes a feast for thee ; nothing comes amisse unto thy mouth , and we know the proverb what can make a pan-cake unto thee : now you are gotten into the garden ( shame light on that negligent gardner , whose care it was to fence the same , by whose negligence and oversight , you have gotten an entrance into this academy of flowers and herbs ) let me who am your enenie give you some counsell , and neglect it not , because it comes from my mouth . you see i am without the reach of your anger , and all your power cannot hurt me , except you be pleased to borrow wings from some bird , thereby to advantage your selfe , to reach my habitation . my counsell therefore to you is this , be not proud because you are prosperous ; who would ever have thought , that you could have entered this place , which we conceived was impregnable against any of your kind : now because you have had successe as farre above our expectations , as your deserts ; show your own moderation in the usage thereof ; to ●aster us is easie , to master your selfe is difficult . attempt therefore that which as it is most hard to performe , so will it bring most honour to you when executed ; and know , i speak not this in relation to my selfe ( sufficiently priviledged from your t●sks ) but as acted with a publique spirit , for the good of the comminalty of flowers ; and if any thing hereafter betide you , other then you expect , you will remember that i am a ●rophet , and for●●ell that which too late you will credit and bel●eve . the boar heard the words , and entertained them with a surly silence ; as conceiving himselfe to be mounted above danger , sometimes he pittied the sillinesse of the wall-flower , that pittyed him , and sometimes he vowed revenge , concluding that the stones of the wall would not afford it sufficient moisture , for its constant dwelling there , but that he should take it for an advantage , when it descended for more sustenance . it is hard to expresse the panick fear in the rest of the flowers , and especially the small prim-ro●es , begged of their mothers that they might retreat into the middle of them , which would only make them grow bigger and broader , and it would grieve a pittifull heart to hear the child plead , and the mother so often deny . the child began ; dear mother , she is but halfe a mother that doth breed and not preserve , only to bring forth , and then to expose us to worldly ●isery , less●ns your love , and doubles our sufferings : see how this tyrannicall boare threatens our instant undoing ; i desire only a sanctuary in your bosome , a retreating place into your breast , and who fitter to come into you , then she that came out of you ; whether should we return , then from whence we came , it will be but one happinesse , or one misfortune , together we shall die , or together be preserved ; only some content and comfort will be unto me , either to be happy or unhappy in your company . the broader prim-rose hearkned unto these words with a sad countenance , as ●ensible in her ●elfe , that had not the present necessity hardned her affections , she neither would nor could return a deaf ●are to ●o equall a motion . but now she rejoyned . dear child , none can be more sensible then my selfe of motherly affections , it troubles me more for me to deny thee , then for thee to be denyed ; i love thy safety where it is not necessarily included in my danger , the entertaining of thee will be my 〈◊〉 and destruction ; how many parents in this age have been undone meerly for affording house and home to such children , whose condition might be quarrel'd with as exposed to exception . i am sure of mine owne innocency , which never in the least degree have offended this boar , and therefore hope he will not offend me ; what wrong and injury you have done him is best known to your selfe ; stand therefore on your own bottome , maintain your own innocence ; for my part i am resolved not to be drowned for others hanging on me , but i will try as long as i can the strength of my own armes and leggs ; excuse me good child , it is not hatred to you , but love to my selfe , which makes me to understand my own interest . the younger prim-rose returned . mother , i must again appeal to your affections , despairing to find any other judge to father my cause ; remember i am part of your ●elfe , and have never by any undutifulnesse disobliged your affections ; i professe also mine own integrity , that i never have offended this boar , being more innocent therein then your selfe , for alas my tender years intitles me not to any correspondency with him , this is the first minute ( and may it be the last ) that ever i beheld him ; i reassume therefore my suite , supposing that your first denyall proceeded only from a de●ire to try my importunity , and give me occasion to enforce my request with the greater earnestnesse : by your motherly bowels i conjure you ( an exorcisme which ( i beleeve ) comes not within the compasse of ●uperstition ) that you tenderme in this my extremity , whose greatest ambition is to die in those armes from whence i first fetcht my originall . and then she left her tears singly to drop out the remainder , what her tongue could not expresse . the affections of parents may sometimes he s●othered , but seldome quenched , and meeting with the ●last or bellowes from the submissive mouthes of their children , it quickly bla●eth into a flame . mother and daughter are like tallies , one exactly answereth the other : the mother prim-rose could no longer resist the violence of ▪ her daughters importunity , but opens her bosome for the present reception thereof , wherein ever since it hath grown doubled unto this day ; and yet a double mischief did arise from this gemination of the print-ro●e , or inserting of the little one into the bowels thereof . first , those prim-roses ever since grow very slowly , and lag the last among all the flowers of that kind ; single prim-roses beat them out of distance , and are arrived at their m●rk a month before the other start out of their gr●en leaves : yet it will not be hard to assigne a naturall cause thereof , namely , a greater power of the sun is acquired to the production of greater flowers , small degrees of heat will suffice to give a being to single flowers , whilst double ones groaning under the weight of their own greatnesse , require a greater force of the sun-beams to quicken them , and to spurre their lazinesse , to make them appear out of their roots . but the second mischief most concernes us , which is this , all single flowers are sweeter , then those that are double ; and here we could wish that a jury of florists were impannelled , not to eat , untill such time as they were agreed in their verdict , what is the true cause thereofsome will say that single leaves of flowers , being more effectually wrought on by the sun-beams , are rarified thereby , and so all their sweetnesse and perfume the more fully extracted ; whereas double flowers who lie as it were in a lump , and heap crouded together with its own leaves , the sun-beams hath not that advantage singly to distill them , and to improve every particular leaf to the best advantage of sweetnesse : this sure i am , that the old primrose sencible of the abatement of her sweetnesse , since she was clogged with the entertainment of her daughter , halfe repenting that she had received her , returned this complaining discourse . daughter , i am sencible that that the statutes of inmates , was founded on very good and solid grounds , that many should not be multiplyed within the roof of one and the same house , finding the inconveniency thereof by lodging thee my owne daughter within my bosome ; i wil not speak how much i have lost of my grouth , the clock whereof is set back a whole month by receiving of you ; but that which most grieveth me , i perceive i am much abated in my sweetnesse ( the essence of all flowers ) and which only distinguisheth them from w●ds , seeing otherwise in colours , weeds may contest with us in brightnesse and variety . peace mother ( replyed the small prim-rose ) conceive not this to be your particular unhappinesse , which is the generall accid●nt falling out daily in common experience , namely , that the bigger and thicker people grow in their estates , the worse and lesse vertuous they are in their conversations , our age may produce millions of these instances ; i knew some tenne years since many honest men , whose converse was familiar and faire , how did they court and desire the company of their neighbours , and mutually , how was their company desired by them ? how humble were they in their carriage , loving in their expressions , and friendly in their behaviour , drawing the love and affections of all that were acquainted with them ? but since being grown wealthy , they have first learnt not to know themselves , and afterwards none of their neighbours ; the brightnesse of much gold and silver , hath with the shine and lustre thereof so perstringed and dazled their eyes , that they have forgotten those with whom they had formerly so familiar conversation ; how proudly do they walk ? how superc●liously do they look ? how disdainfully do they speak ? they will not know their own brothers and kindred , as being a kin only to themselves . indeed such who have long been gaining of wealth , and have slowly proceeded by degrees therein , whereby they have learnt to mannage their minds , are not so palpably proud as others ; but those who in an instant have been surprized with a vast estate , flowing in upon them from a fountain farre above their deserts , not being able to wield their own greatnesse , have been prest under the weight of their own estates , and have manifested that their minds never knew how to be stewards of their wealth , by forgetting themselves in the disposing thereof . i beleeve the little prim-rose would have beee longer in her discourse , had not the approach of the boar put an unexpected period thereunto , and made her break off her speech before the ending thereof . now whilst all other flowers were struck into a panick silence , only two , the violet , and the marygold continued their discourse , which was not attributed to their valour or hardinesse above other flowers , but that casually both of them grew together in the declivity of a depressed valley , so that they saw not the boar , nor were they sensible of their own misery , nor durst others remove their stations to bring them intelligence thereof . sister marigold ( said the violet ) you and i have continued these many daies in the contest which of our two colours are the most honourable and pleasing to the eye , i know what you can plead for your selfe , that your yellownesse is the livery of gold , the soveraign of most mens hearts , and esteemed the purest of all mettals ; i deny not the truth hereof : but know that as farre as the skie surpasseth that which is buried in the bowels of the earth , so farre my blew colour exceedeth yours ; what is oftner mentioned by the poets then the azure clouds ? let heraulds be made the vmpire , and i appeal to gerrard , whether the azure doth not carry it cleer above all other colours herein ; sable or black affrights the beholders with the hue thereof , and minds them of the funerall of their last friends , whom they had interred vert or green i confesse is a colour refreshing the sight , and wore commonly before the eyes of such who have had a casuall mischance therein , however , it is but the livery of novelty , a young upstart colour , as green heads , and green youth do passe in common experience . red i confesse is a noble colour , but it hath too much of bloodinesse therein , and affrighteth beholders with the memory thereof : my blew is exposed to no cavills and exceptions , wherein black and red are moderately compounded , so that i participate of the perfections of them both : the over ▪ gaudinesse of the red , which hath too much light and brightness therein , is reduced and tempered with such a mixture of black , that the red is made staved , but not sad therewith , and the black kept from over-much melancholy , with a proportionable contemperation of red therein : this is the reason that in all ages the violet or purple colour hath passed for the emblem of magistracy , and the robes of the antient roman judges alwaies died therewith . the violet scarce arived at the middle of her discourse , when the approach of the boar put it into a terrible fear , nor was their any herb or flower in the whole garden left unsurprized with fear , save only time and sage , which casually grew in an ●sland surrounded with water from the rest , and secured with a lock-bridge from the boars accesse . sage beginning , accosted time in this nature . most fragrant sister , there needs no other argument to convince thy transcendent sweetnesse , save only the appealing to the bees ( the most competent judges in this kind ) those little chymists , who through their natural alembick , distill the sweetest and usefullest of liquors , did not the commonnesse and cheapnesse thereof make it lesse valued : now these industrious bees , the emblem of a common-wealth ( or monarchy rather , if the received traditions of a master-bee be true ) make their constant diet upon the ; for though no flower comes amisse to their palates , yet are they observed to preferre thee above the rest . now sister time , faine would i be satisfied of you severall queries , which only time is able to resolve . whether or no do you think that the state of the turks wherein we live , ( whose cruelty hath destroyed faire tempe to the small remnant of these few acres ) whether i say , do you think that their strength and greatness doth encrease , stand still , or abate ? i know time that you are the mother of truth , and the finder out of all truths mysteries ; be open therefore and candid with me herein , and freely speak your mind of the case propounded . time very gravely casting down the eyes thereof to the earth ; sister sage ( said she ) had you propounded any question within the sphear or circuit of a garden , of the heat or coolnesse , drinesse or mo●sture , vertue or operation of flowers and herbs , i should not have demurred to return you a speedy answer ; but this is of that dangerous cousequence , that my own safety locks up my lips , and commands my silence therein : i know your wisdome sage , whence you have gotten your name and reputation , this is not an age to trust the neerest of our relations with such an important secresie ; what ever thoughts are concealed within the cabinet of my own bosome , shall there be preserved in their secret propertie without imparting them to any ; my confessor himselfe shall know my conscience , but not my judgement in affaires of state : let us comply with the present necessity , and lie at a close posture , knowing there be fencers even now about us , who will set upon us if our guards lye open : generall discourses are such to which i will confine my selfe : it is antiently said , that the subtill man lurks in generall . but now give me leave , for honesty it selfe , if desiring to be safe , to take sanctuary therein . let us enjoy our own happinesse , and be sensible of the favour indulged to us , that whereas all tempe is defaced , this garden still surviveth in some tolerable condition of prosperity , and we especially miled about , are fenced from forraign foes , better then the rest ; let it satisfie your soule that we peaceably possess this happinesse , and i am sorry that the lustre thereof is set forth with so true a foile , as the calamity of our neighbours . sage returned ; were i a blab of my mouth , whose secresie was ever suspected , then might you be cautious in communicating your mind unto me : but secrecy is that i can principally boast of , it being the quality for which the common-wealth of flowers chose me their privy councellor , what therefore is told me in this nature , is deposited as securely , as those treasures which formerly were laid up in the temple of safety it self ; and therefore with all modest importunity , i reassume my suit , and desire your judgment of the question , whether the turkish tyranny is likely to continue any longer ? for time i know alone can give an answer to this question . being confident ( said time ) of your fidelity , i shall expresse my selfe in that freenesse unto you , which i never as yet expressed to any mortall : i am of that hopefull opinion , that the period of this barbarous nations greatnesse begins to approach , my first reason is drawn from the vicissitude and mutability which attends all earthly things ; bodies arrived at the verticall point of their strength , decay and decline . the moon when in the fulnesse of its increasing , tendeth to a waning ; it is a pitch too high for any sublunary thing to amount unto constantly , to proceed progressively in greatnesse ; this maketh me to hope that this giant-like empire , comented with tyranny , supported , not so much with their own policy , as with the servility of such who are under them , hath seen its best daies and highest elevation . to this end , to come to more particulars , what was it which first made the turks fortunate , in so short a time to over-run all greece , but these two things ; first , the dissentions , 2. the dissolutenesse of your antient greeks : their dissentions are too well known , the emperor of constantinople being grown almost but titular , such the pride and potency of many peeres under him . the egean is not more stored with islands ( as i think scarce such a heap or huddle is to be found of them in all the world againe ) as greece was with severall factions , the epirots hated the achayans , the mesedans bandoned against the thracians , the dalmatians maintained deadly feud against the wallachians : thus was the conquest made easie for the turks , beholding not so much to their own valour , as to the grecian discord . next to their dissentions , their dissolutenesse did expedite their ruine ; drunkennesse was so common among them , that it was a sin to be sober , so that i may ●ay , all greece reel'd and staggered with its own intemperance when the turk assaulted it : what wonder then was it if they so quickly over-ran that famous empire , where vice and lazinesse had generally infected all conditions of people . but now you see the turks themselves have divisions and dissentions among them , their great bashaws and holy muftees have their severall factions and dissentions ; and whereas the poor greeks by the reason of their hard usage , begin now to be starved into unity and temperance , they may seem to have changed their vices with the turks , who are now grown as factious and vitious as the other were before . adde to all this that they are universally hated , and the neighbouring princes raither wait a time , then want a will to be revenged on them for their many insolencies . put all these together , and tell me if it put not a cheerfull complexion on probability , that the turkish tyranny having come to the mark of its own might , and utmost limits of its own greatnesse , will dwindle and wither away by degrees . and assure your selfe , if once it come to be but standing water , it will quickly be a low ebb with them . probably she had proceeded longer in her oration , if not interrupted with the miserable moanes and complaints of the herbs and flowers which the boar was ready to devour , when presently the sage spake unto the boar in this manner . sir , listen a little unto me , who shall make such a motion whereof your selfe shall be the judge ( how much it tendeth to your advantage ) and the deafest ears will listen to their own interest . ) i have no designe for my selfe ( whose position here invironed with with water , secureth me from your anger ) but i confesse i sympathize with the miserie of my friends and acquaintance , which in the continent of the garden are exposed to your cruelty ; what good will it do you to destroy so many flowers and herbs , which have no gust or sweetnesse at all in them for your palate ; follow my directions , and directly south-west as you stand , you shall find ( going forward therein ) a corner in the garden , overgrown with hog-weed , ( through the gardiners negligence ; ) oh what lettice will be for your lipps ; you will say that via lactea ( or the milkie way ) is truly there , so white , so sweet , so plentifull a liquor is to be distilled out of the leaves thereof , which hath gotten the name of hog-weed , because it is the principall bill of fare whereon creatures of your kind make their common repast . the boar sensible that sage spake to the purpose , followed his directions , and found the same true , when feeding himselfe almost to surfet on those delicious dainties , he swelled so great , that in his return out of the garden , the holein the fence which gave him admittance , was too small to afford him egress● out thereat ; when the gardiner coming in with a guard of dogs , so persecuted this tyrant , that killed on the place , he made satisfaction for the wrong he had done , and for the terrour wherewith he had affrighted so many innocents . i wish the reader well feasted with some of his brawn well cooked , and so take our leave both of him and the gardens . finis . good thoughts in bad times consisting of personall meditations, scripture observations, historicall applications, mixt contemplations / by thomas fuller. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40662 of text r7287 in the english short title catalog (wing f2425). 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. 100 kb of xml-encoded text transcribed from 131 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40662 wing f2425 estc r7287 12251592 ocm 12251592 57121 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. a40662) transcribed from: (early english books online ; image set 57121) images scanned from microfilm: (early english books, 1641-1700 ; 144:9) good thoughts in bad times consisting of personall meditations, scripture observations, historicall applications, mixt contemplations / by thomas fuller. fuller, thomas, 1608-1661. [11], 250 p. printed for thomas hunt, exeter : 1645. reproduction of original in huntington library. eng meditations. devotional exercises. conscience. a40662 r7287 (wing f2425). civilwar no good thoughts in bad times, consisting of personall meditations. scripture observations. historicall applications. mixt contemplations. by t fuller, thomas 1645 18001 32 0 0 0 0 0 18 c the rate of 18 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 emma (leeson) huber sampled and proofread 2002-10 emma (leeson) huber text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion good thoughts in bad times , consisting of personall meditations . scripture observations . historicall applications . mixt contemplations . by thomas fuller . psal. 4.4 . commune with your hearts in your chamber , and be still . exeter , printed for thomas hunt , 1645. to the right honourable the lady dalkeith , lady governesse to her highnesse the princesse henrietta . madam , it is unsafe , in these dangerous dayes , for any to go abroad , without a convoy , or at the least a passe : my book hath both , in being dedicated to your honour . the apostle * saith , vvho planteth a vineyard & eateth not of the fruit thereof ? i am one of your honours planting , and could heartily wish , that the fruit i bring forth , were worthy to be tasted by your juditious palate . however , accept these grapes , if not for their goodnesse , for their novelty : though not sweetest rellisht , they are soonest ripe , being the first fruits of exeter presse , presented unto you . and if ever my ingratitude should forget my obligations to your honour , these black lines will turn red , and blush his unworthinesse that wrot them . in this pamphlet your ladyshippe shall praise , whatsoever you are pleased but to pardon . but i am tedious , for your honour can spare no more minutes from looking on a better book , her infant highnesse , committed to your charge . was ever more hope of worth in a lesse volume ? but o! how excellently will the same , in due time , be set forth , seeing the paper is so pure , and your ladiship the overseer to correct the presse . the continuance and encrease of whose happinesse here , and hereafter is desired in his daily devotions , who resteth your honours in all christian service . tho. fvller . personall meditations . i lord , how neer was i to danger , yet escaped ? i was upon the brink of the brink of it , yet fell not in ; they are well kept who are kept by thee . excellent archer ! thou did'st hit thy mark in missing it , as meaning to fright , not hurt me . let me not now be such a fool , as to pay my thanks to blind fortune for a favour , which the eye of providence hath bestowed upon me . rather let the narrownesse of my escape make my thankfulnesse to thy goodnesse the larger , lest my ingratitude justly cause , that whereas this arrow , but hit my hat , the next pierce my head . ii. lord . when thou shalt visit me with a sharp disease , i fear i shall be impatient . for i am cholerick by my nature , and tender by my temper , and have not been acquainted with sicknesse all my life time . i cannot expect any kind usage from that which hath been a stranger unto me . i fear i shall rave , and rage . o whither will my mind saile , when distemper shall steer it ? whither will my fancy run , when diseases shall ride it ? my tongue , which of it self is a * fire , sure will be a wilde fire , when the fournace of my mouth is made seven times hoter , with a burning feaver . but lord , though i should talk idely to my own shame , let me not talk wickedly to thy dishonour . teach me the art of patience , whilst i am well , and give me the use of it when i am sick . in that day either lighten my burthen , or strengthen my back . make me , who so often in my health , have discovered my weaknesse , presuming on my own strength , to be strong in my sicknesse when i soly rely on thy assistance . iii. lord . this morning my unseasonable visiting of a friend , disturbed him in the middest of his devotions : unhappy to hinder another mans goodnesse . if i my self build not , shall i snatch the axe , and hammer from him that doth ? yet i could willingly have wished , that rather then he should then have cut off the cable of his prayers , i had twisted my cord to it , and had joyned with him in his . devotions . how ever , to make him the best amends i may , i now request of thee , for him , whatsoever he would have requested for himself . thus he shall be no loser , if thou be pleased to hear my prayer for him , and to hearken to our saviours intercession for us both . iiii. lord . since these wofull warres began , one , formerly mine intimate acquaintance , is now turned a stranger , yea , an enemy . teach me how to behave my self towards him . must the new foe , quite justle out the old friend ? may i not with him , continue some commerce of kindnesse ? though the amity be broken on his side , may not i preserve my counter part entire ? yet how can i be kind to him , without being cruell to my self , and thy cause . o guide my shaking hand , to draw so small a line , strait , or rather because i know not how to carry my self towards him in this controversie , even be pleased to take away the subj●ct of the question , and speedily to reconcile these unnaturall differences . v. lord . my voice by nature is harsh , and untunable , and it is vaine to lavish any art to better it . can my singing of psalmes be pleasing to thy eares , which is unpleasant to my own ? yet though i cannot chaunt with the nightingale , or chirp with the black bird , i had rather chatter with the * swallow , yea , rather croke with the raven , then be altogether silent . hadst thou given me a better voice , i would have praised thee with a better voice . now what my musick wants in sweetnesse , let it have in sence , singing praises with * understanding . yea lord , create in me a new heart , ( therein to make * mellody ) and i will be contented with my old voice , untill , in thy due time , being admitted into the quire of heaven , i have another , more harmonious , bestowed upon me . vi . lord . within a little time i have heard the same precept in sundry places , and by severall preachers pressed upon me . the doctrine seemeth to haunt my soul , wither soever i turn it meets me . sure this is from thy providence , and should be for my profit . is it because i am an ill proficient in this point , that i must not turn over a new leafe , but am still kept to my old lesson ? * peter was grieved , because our saviour said unto him the third time , lovest thou me ? but i will not be offended at thy often inculcating the same precept . but rather conclude , that i am much concerned therein , and that it is thy pleasure , that the naile should be soundly fastned in me , which thou hast knockt in with so many hammers . vii . lord . before i commit a sinne , it seems to me so shallow , that i may wade thorow it dry-shod , from any guiltinesse : but when i have committed it , it often seems so deep , that i cannot escape without drowning . thus i am alwayes in the extremities : either my sinnes are so small that they need not my repentance , or so great that they cannot obtain thy pardon . lend me , o lord , a reed out of thy sanctuary , truly to measure the demension of my offences . but o! as thou revealest to me , more of my misery , reveale also more of thy mercy : lest , if my wounds , in my apprehension , gape wider then thy tents , my soul runne out at them . if my badnesse seeme bigger then thy goodnesse , but one hair's breadth , but one moment , that 's room and time enough for me to run to eternall despair . viii . lord . i do discover a fallacy , whereby i have long deceived my self . which is this : i have desired to begin my amendment , from my birth day , or from the first day of the yeer , or from some eminent festivall , that so my repentance might bear some remarkable date . but when those dayes were come , i have adjourned my amendment to some other time . thus whilst i could not agree with my self when to start , i have almost lost the running of the race . i am resolved thus to befool my self no longer . i see no day to to day , the instant time is alwayes the fittest time . in * nabuchadnezars image , the lower the members , the courser the mettall , the further off the time , the more unfit . to day is the golden opportunity , to morrow will be the silver season , next day , but the brazen one , and so long , till at last i shall come to the toes of clay , and be turned to dust . grant therefore that * to day i may hear thy voice . and if this day be obscure in the kallender , and remarkable in it self for nothing else , give me to make it memorable in my soul , thereupon , by thy assistance , begining the reformation of my life . ix . lord . i saw one , whom i knew to be notoriously bad , in great extremity . it was hard to say whether his former wickednesse or present want were the greater ; if i could have made the distinction , i could willingly have fed his person , and sterved his profanesse . this being impossible , i adventured to relieve him . for i know , that amongst many objects , all of them being in extream miseries , charity , though shooting at random , cannot misse a right mark . since , lord , the party , being recovered , is become worse then ever before . ( thus they are always impaired with affliction , who thereby are not improved . ) lord , count me not accessary to his badnesse , because i relieved him . let me not suffer harm in my self , for my desire to do good to him . yea , lord be pleased to clear my credit amongst men , that they may understand my hands according to the simplicity of my heart . i gave to him onely in hope , to keep the stock a live , that so afterwards it might be better grafted . now , finding my self deceived , my almes shall return into my own bosom . x. lord . thy servants are now praying in the church , and i am here staying at home , detayned by necessary occasions , such as are not of my seeking but of thy sending , my care could not prevent them , my power could not remove them . wherefore , though i cannot go to church , there to sit down at table with the rest of thy guests , be pleased , lord , to send me a dish of their meat , hither , and feed my soul with holy thoughts . * eldad and medad , though staying still in the camp , ( no doubt on just cause ) yet prophesied as well as the other elders . though they went not out to the spirit , the spirit came home to them . thus never any dutifull child lost his legacy for being absent at the making of his fathers will , if at the same time he were imployed about his fathers businesse . i fear too many at church , have their bodies there , and minds at home . behold in exchange my body here , and heart there . though i cannot pray with them i pray for them . yea , this comforts me , i am with thy congregation , because i would be with it . xi . lord , i trust thou hast pardoned the bad examples i have set before others , be pleased also to pardon me the sinnes which they have committed , by my bad examples . ( it is the best manners in thy court to heap requests upon requests . ) if thou hast forgiven my sinnes , the children of my corrupt nature , forgive me my grand-children also . let not the transcripts remain , since thou hast blotted out the originall . and for the time to come , blesse me with barrennesse in bad actions , and my bad actions with barrennesse in procreation , that they may never beget others , according to their likenesse . xii . lord , what faults i correct in my sonne , i commit my self : i beat him for dabling in the dirt , whil'st my own soul doth wallow in sinne : i beat him for crying to cut his own meat , yet am not my self contented with that state thy providence hath carved unto me : i beat him for crying when he is to go to sl●ep , and yet i fear i my self shall cry , when thou callest me to sleep with my fathers . alas , i am more childish then my child , and what i inflict on him , i justly deserve to receive from thee : onely here is the difference : i pray & desire that my correction on my child , may do him good , it is in thy power , lord , to effect , that thy correction on me , shall do me good . xiii . lord , i perceive my soul deeply guilty of envie . by my good will , i would have none prophesie , but mine own * moses . i had rather thy work were undon , then don better by another , then by my self . had rather thy enemies were all alive , then that i should kill but my thousand , and others their ten thousands of them . my corruption repines at other mens better parts , as if what my soul wants of them in substance she would supply in swelling . dispossesse me , lord , of this bad spirit , and turn my envie into holy emulation . let me labour to exceed them in pains , who excell me in parts , and knowing that my sword in cuting down sinne , hath a duller edge , let me strike with the greater force ; yea , make other mens gifts to be mine , by making me thankfull to thee for them ▪ it was some comfort to naomie , that wanting a sonne her self , she brought up * ruth's child in her bosom . if my soul be too old to be a mother of goodnesse , lord , make it but a dry-nurse . let me feed , and foster , and nourish , and cherish the graces in others , honouring their persons , praising their par●s , and glorifying thy name , who hast given such gifts unto them . xiiii . lord , when young , i have almost quarrelled with that petition in our liturgie , give peace in our time ▪ o lord , nee●lesse to wish for light at noon-day ; for then peace was so plentifull , no fear of famine , but suspition of a surfet thereof . and yet , how many good comments was this prayer then capable of ? give peace , that is , continue and preserve it . give peace , that is , give us hearts worthy of it , and thankfull for it . in our time , that is , all our time : for there is more besides a fair morning required to make a fair day . now i see the mother had more wisdom then her sonne . the church knew better then i , how to pray . now i am better informed of the necessity of that petition . yea , with the daughters of the * horse-leech , i have need to cry , give , give peace in our time , o lord . xv . lord , unruly souldiers command poor people to open them their doors , otherwise threatning to break in ▪ but if those in the house knew their own strength , it were easie to keep them out . seeing the doors are threatning proof , & it is not the breath of their oathes can blow the ●ocks open . yet silly souls being affrighted , they obey , and betray themselves to their violence . thus satan serves me , or rather thus i serve my self . when i cannot be forced i am fool'd out of my integrity . he cannot constrain , if i do not consent ▪ if i do but keep possession , all the posse of hell , cannot violently eject me : but i cowardly surrender to his summons . thus there needs no more to my undoing , but my self . xvi . lord , when i am to travell , i never use to provide my self , till the very tyme ; partly out of lazinesse , loath to be troubled till needs i must , partly out of pride , as presuming all necessaries for my journey will wait upon me at the instant . ( some say this is schollers fashion , and it seemes by following it , i hope to approve my self to be one ) however , it often comes to passe , that my journey is finally stopt , through the narrownesse of the time to provide for it . grant , lord , that my confess'd improvidence in temporall , may make me suspect my providence in spituall matters . * salomon saith , man goeth to his long home . short preparation will not fit so long a journey . o! let me not put it off to the last , to have my * oile to buy , when i am to burn it . but let me so dispose of my self , that when i am to dye , i may have nothing to do but to dye . xvii . lord , when in any writing , i have occasion to insert these passages , god willing , god lending me life , &c. i observe , lord , that i can scarce hold my hand from incircling these words in a parenthesis , as if they were not essentiall to the sentence , but may as well be left out , as put in . whereas indeed they are not onely of the commission at large , but so of the quorum , that without them all the rest is nothing , wherefore hereafter , i will write those words fully and fairely without any inclosure about them . let criticks censure it for bad grammer , i am sure it is good divinity . xviii . lord , many temporall matters , which i have desired , thou hast denyed me . it vext me for the present , that i wanted my will . since , considering in cold blood , i plainly perceive , had that which i desired been done , i had been undone . yea , what thou gavest me , instead of those things which i wished , though lesse toothsome to me , were more wholsome for me . forgive , i pray , my former anger , and now accept my humble thanks . lord grant me one suite , which is this ? deny me all suits which are bad for me , when i petition for what is unfitting , o let the king of heaven , make use of his negative voice . rather let me fast then have * quailes given with intent that i should be choaken in eating them . xix . lord , this day i disputed with my self , whether or no i had said my prayers this morning ; and i could not call to mind any remarkable passage , whence i could certainly conclude that i had offered my prayers unto thee . frozen affections , which left no spark of remembrance behind them . yet at last i hardly recovered one token , whence i was assured that i had said my prayers . it seems i had said them , and onely said them , rather by heart then with my heart . can i hope that thou wouldest remember my prayers , when i had almost forgotten that i had prayed ? or rather have i not cause to fear , that thou remembrest my prayers too well , to punish the coldnesse and badnesse of them ? alas , are not devotions thus done , in effect left undone . well * iacob advised his sonnes , at their second going into egypt , take double money in your hand ; peradventure it was an oversight . so , lord , i come with my second morning sacrifice : be pleased to accept it , which i desire , and endeavour to present , with a little better devotion , then i did the former . xx . lord , the motions of thy holy spirit , were formerly frequent in my heart . but , alas , of late they have been great strangers . it seems they did not like their last entertainment , they are so loath to come again . i fear they were * grieved , that either i heard them not attentively , or beleeved them not faithfully , or practised them not conscionably . if they be pleased to come again , this is all i dare promise , that they do deserve , and i do desire they should be well used . let thy holy spirit be pleased , not onely to stand before the door and * knock , but also to come in . if i do not open the door , it were too unreasonable to request such a miracle to come in , when the doors were shut , as thou did'st to the * apostles . yet let me humbly beg of thee , that thou wouldest make the iron gate of my heart open of it's own * accord . then let thy spirit be pleased to sup in my heart , i have given it an invitation , and i hope i shall give it room . but o thou that sendest the guest , send the meat also , and if i be so unmannerly , as not to make the holy spirit welcome , o! let thy effectuall grace , make me to make it welcome . xxi . lord , i confesse this morning i remembred my breakfast , but forgot my prayers . and as i have returned no praise , so thou mightest justly have afforded me no protection . yet thou hast carefully kept me to the middle of this day , and intrusted me with a new debt , before i have paid the old score . it is now noon , too late for a morning , too soon for an evening sacrifice . my corrupt heart prompts me to put off my prayers till night , but i know it too well , or rather too ill to trust it . i fear , if till night i deferre them , at night i shall forget them . be pleased therefore now to accept them ▪ lord let not a few hours the later , make a breach : especially seeing ( be it spoken , not to excuse my negligence but to implore thy pardon ) a thousand yeers in thy sight are but as yesterday . i promise hereafter by thy assistance to bring forth fruit in due season . see how i am ashamed the sun should shine on me , who now newly start in the race of my devotions , when he like a gyant hath run more then half his course in the heavens . xxii . lord , this day casually i am fallen into a bad company , & know not how i came hither or how to get hence . sure i am , not my improvidence hath run me , but thy providence hath led me into this danger . i was not wandring in any base by-path , but walking in the high way of my vocation . wherefore , lord , thou that calledst me hither , keep me here . stop their mouths that they speak no blasphemy , or stop my ears that i hear none ; or open my mouth soberly to reprove what i hear . give me to guard my self , but lord guard my guarding of my self . let not the smoak of their badnesse , put out my eyes , but the shining of my innocence lighten theirs . let me give physick to them , and not take infection from them . yea , make me the better for their badnesse . then shall their bad company , be to me like the dirt of oysters , whose mud hath sope in it , and doth rather scour , then defile . xxiii . lord , often have i thought with my self , i will sinne but this one sinne more , and then i will repent of it , and of all the rest of my sinnes together . so foolish was i , and ignorant . as if i should be more able to pay my debts , when i owe more : or as if i should say , i will wound my friend once again , and then i will lovingly shake hands with him . but what if my friend will not shake hands with me ? besides , can one commit one sin more , and but one sinne more ? unclean creatures went by couples into the * arke . grant lord , at this instant i may break off my badnesse ; otherwise thou maist justly make the last minute , wherein i do sinne on earth , to be the last minute wherein i shall sinne on earth , and the first wherein thou might'st make me suffer in another place . xxiiii . lord , the preacher this day came home to my heart . a left handed gibeonite with his * sling , hit not the mark more sure , then he my darling sinnes . i could find no fault with his sermon , save onely that it had too much truth . but this i quarrelled at , that he went farre from his text to come close to me , and so was faulty himself in telling me of my faults . thus they will creep out at small crannies , who have a mind to escape , and yet i cannot deny , but that that which he spake , ( though nothing to that portion of scripture which he had for his text ) was according to the proportion of scripture . and is not thy word in generall the text at large of every preacher ? yea , rather i should have concluded , that if he went from his text , thy goodnesse sent him to meet me . for without thy guidance it had been impossible for him so truly to have trac'd the intricate turnings of my deceitfull heart . xxv . lord , be pleased to shake my clay cottage , before thou throwest it down . may it totter a while , before it doth tumble . let me be summon'd before i am surpriz'd . deliver me from sudden death . not from sudden death , in respect of it self , for i care not how short my passage be , so it be safe . never any weary traveller complained , that he came too soon to his journeys end . but let it not be sudden in respect of me . make me alwayes ready to receive death . thus no guest comes unawares to him , who keeps a constant table . scripture-observations . i lord , in the parable of the four sorts of ground whereon the seed was sowen , the last alone proved fruitfull . there , the bad were more then the good : but amongst the servants two improved their * talents , or pounds , and * one onely buried them . there the good were more then the bad. again , amongst the ten virgins , five were wise , and five * foolish : there the good and bad were equall . i see that concerning the number of the saints , in comparison to the reprobates , no certainty can be collected from these parables . good reason , for it is not their principall purpose to meddle with that point . grant that i may never rack a scripture similie , beyond the true intent thereof . lest instead of sucking milk , i squeez blood out of it . ii. lord , thou didst intend from all eternity , to make christ the heire of all . no danger of disinheriting him , thy onely sonne , and so well deserving . yet thou sayest to him . * aske of me and i will give thee , the heathen for thine inheritance , &c. this homage he must do , for thy boon to beg it . i see thy goodnesse delights to have thy favours sued for , expecting we should crave , what thou intendest we shall have ; that so , though we cannot give a full price , we may take some paines for thy favours , and obtain them , though not for the merit , by the meanes of our petitions . iii. lord , i find that ezekiel is in his prophesies , stiled ninety times , and more , by this appellation , sonne of man , and yet surely , not once oftner then there was need for . for he had more visions then any one ( not to say then all ) of the prophets of his time . it was necessary therefore , that his mortall extraction should often be sounded in his eares , sonne of man , lest his frequent conversing with visions , might make him mistake himself , to be some angell . amongst other revelations , it was therefore needfull , to reveale him to himself ; sonne of man , lest seeing many visions might have made him blind with spirituall pride . lord , as thou increasest thy graces in me , and favours on me , so with them daily increase in my soul the monitors , and remembrancers of my mortal●ty . so shall my soul be kept in a good temper , and humble deportment towards thee . iv. lord , i read how * iacob ( then onely accompanied with his staffe ) vowed at bethell , that if thou gavest him but bread and rayment , he would make that place thy house . after his return , the condition on thy side , was overperformed , but the obligation on his part , wholy neglected : for when thou hadst made his staffe to swell , and to break into two bands , he , after his return , turn'd * purchaser , bought a field in shalem , intending there to set up his rest . but thou art pleased to be his remembrancer in a new vision , and to spur him afresh , who tired in his promise . * arise , go to bethell and make there an altar , &c. lord , if rich iacob forgot what poor iacob did promise , no wonder if i be bountifull to offer thee , in my affliction , what i am niggardly to perform in my prosperity . but o! take not advantage of the forfeitures , but be pleased to demand payment once againe . pinch me into the remembrance of my promises , that so i may reinforce my old vows with new resolutions . v. lord , i read when our saviour was examined in the high priests hall , that peter stood without , till iohn ( being his * spokes-man to the maid that kept the door ) procured his admission in . iohn meant to let him out of the cold , and not to let him in to a temptation , but his courtesie in intention , prov'd a mischief in event , and the occasion of his denying his master . o let never my kindnesse concurre in the remotest degree , to the dammage of my friend . may the chain which i sent him for an ornament , never prove his fetters . but if i should be unhappy herein , i am sure thou wilt not punish my good will , but pitty my ill successe . vi . lord , the apostle saith to the * corinthians , god will not suffer you to be tempted above what you are able . but how comes he to contradict himself , by his own confession , in his next epistle ? where , speaking of his own sicknesse , he saith , * we were pressed out of measure above strength . perchance this will be expounded by propounding another riddle of the same apostles : who praising * abraham , saith , that against hope , he beleeved in hope . that is , against carnall hope , he beleeved in spirituall hope . so the same wedge , will serve to cleave the former difficulty . paul was pressed above his human , not above his heavenly strength . grant lord , that i may not mangle , and dismember thy word , but study it intirely , comparing one place with another : for diamonds onely can cut diamonds , and no such comments on the scripture , as the scripture . vii . lord , i observe that the vulgar translation , reads the apostles precept thus , * give diligence to make your calling , and election sure by good works . but in our english testaments these words by good works are left out . it grieved me at the first to see our translation defective , but it offended me afterwards , to see the other redundant . for those words are not in the greek , which is the originall . and it is an ill work , to put good works in , to the corruption of the scripture . grant , lord , that though we leave good woorks out in the text , we may take them in , in our comment . in that exposition which our practice is to make on this precept , in our lives and conversations . viii . lord , i find the genealogie of my * saviour , strangely chequered with four remarkable changes in four immediate generations . 1 rehoboham begat abiam ▪ that is , a bad father , begat a bad son . 2 abiam begat asa ; that is , a bad father , a good sonne . 3 asa begat iehosaphat ; that is , a good father a good sonne . 4 iehosaphat begat ioram ; that is , a good father , a bad sonne . i see lord , from hence that my fathers piety cannot be entailed ; that 's bad news for me . but i see also , that actuall impiety is not always hereditary ; that 's good news for my sonne . ix . lord , when in my daily service i read davids psalmes , give me to alter the accent of my soul , according to their severall subjects : in such psalmes , wherein he confesseth his sinnes , or requesteth thy pardon or praiseth for former , or prayeth for future favours , in all these give me to raise my soul to as high a pitch as may be . but when i come to such psalms , wherein he curseth his enemies , o there let me bring my soul down to a lower note . for those words were made only to fit davids mouth ▪ i have the like breath , but not the same spirit to pronounce them . nor let me flatter my self , that it is lawfull for me , with david , to curse thine enemies , lest my deceitfull heart intitle all mine enemies to be thine , and so what was religion in david , prove malice in me , whil'st i act revenge under the pretence of piety . x. lord , i read of the two witnesses , * and when they shall have finished their testimony , the beast that ascendeth out of the bottomlesse pit , shall make warre against them , and shall overcome them , and kill them . they could not be kil'd whil'st they were doing , but when they had done their worke , during their imployment they were invincible . no better armour against the darts of death , then to be busied in thy service . why art thou so heavie , o my soul ? no malice of man can antidate my end a minute , whil'st my maker hath any work for me to do . and when all my daily task is ended , why should i grudge then to go to bed ? xi . lord , i read at the transfiguration that * peter , iames , and iohn , were admitted to behold christ ; but andrew was excluded . so again at the reviving of the daughter of the ruler of the * synagogue , these three were let in , and andrew shut out . lastly , in the * agony , the aforesaid three , were called to be witnesses thereof and still andrew left behind . yet he was peters brother , and a good man , and an apostle , why did not christ take the two pair of brothers ? was it not pitty to part them ? but me thinks i seem more offended thereat , then andrew himself was , whom i find to expresse no discontent , being pleased to be accounted a loyall subject for the generall , though he was no favourite in these particulars . give me to be pleased in my self , and thankfull to thee , for what i am , though i be not equall to others in personall perfections . for such peculiar priviledges are courtesies from thee when given , and no injuries to us when denyed . xii . lord , saint paul teacheth the art of heavenly thrift , how to make a new sermon of an old. many ( * saith he ) walk , of whom i have told you often , and now tell you weeping , that they are enemies to the crosse of christ . formerly he had told it with his tongue , but now with his tears , formerly he taught it with his words , but now with his weeping . thus new affections make an old sermon new . may i not , by the same proportion , make an old prayer new ? lord , thus long i have offered my prayer drye unto thee , now , lord , i offer it wet . then wilt thou own some new addition therein , when , though the sacrifice be the same , yet the dressing of it , is different , being steep't in his tears , who bringeth it unto thee . xiii . lord , i read of my saviour , that when he was in the wildernesse , * then the devill leaveth him , and behold angels came and ministred unto him . a great change in a little time . no twilight betwixt night and day . no purgatory-condition betwixt hell and heaven , but instantly , when out devill , in angell . such is the case of every solitary soul . it will make company for it self . a musing mind will not stand neuter a minute , but presently side with legions of good or bad thoughts . grant therefore , that my soul , which ever will have some , may never have bad company . xiv . lord , i read how cushi , and ahimaaz ran a race , who first should bring tidings of victory to david ▪ ahimaaze , though last setting forth , came first to his journeys end ; not that he had the fleeter feet , but the better brains , to chuse the way of most advantage . for the text * saith , so ahimaaz ranne by the way of the plain , and over-went cushi . prayers made to god by saints , fetch a needlesse compasse about . that is but a rough and un-even way . besides one steep passage therein , questionable whether it can be climbed up , and saints in heaven , made sensible of what we say on earth . the way of the plain , or plain way , both shortest , & surest is , call upon me , in the time of trouble . such prayers , ( though starting last ) will come first to the mark . xv . lord , this morning , i read a chapter in the bible , and therein observ'd a memorable passage , whereof i never took notice before . why now , and no sooner did i see it ? formerly , my eyes were as open , and the letters as legible . is there not a thin vaile laid over thy word , which is more rarified by reading , and at last wholly worn away ? or was it because i came with more appetite then before ? the milk was alwayes there in the brest , but the child till now was not hungry enough to find out the teat . i see the oile of thy word will never leave increasing whil'st any bring an empty barrell . the old testament , will still be a new testament to him , who comes with a fresh desire of information . xvi . lord , at the first * passeover , god kept touch with the hebrews very punctually : at the end of the four hundred and thirty yeers , in the self same day it came to passe , that all the hosts of the lord went out of the land of egypt . but at the first easter god was better then his word . having promised , that christ should lye but three dayes in the grave , his fatherly affection did runne to relieve him . by a charitable synechdoche , two pieces of dayes were counted for whole ones . god did cut the work short in * righteousnesse . thus the measure of his mercy under the law was full , but it ranne over in the gospell . xvii . lord , the * apostle diswadeth the hebrews from covetousnesse , with this argument , because god said , i will not leave thee , nor forsake thee . yet i find not , that god ever gave this promise to all the jews , but he spake it onely to * ioshua when first made commander against the canaanites . which , ( without violence to the anallogie of faith ) the apostle applyeth to all good men in generall . is it so that we are heirs apparant to all promises made to thy servants in scripture . are the charters of grace granted to them , good to me ? then will i say with iacob * i have enough . but because i cannot intitle my self to thy promises to them , except i immitate their piety to thee ; grant i may take as much care in following the one , as comfort by applying the oth●r . xviii . lord , i read that thou didst make * grasse , hearbs , & trees , the third day . as for the sunne , * moon , and stars , thou madest them on the fourth day of the creation . thus at first thou didst confute the folly of such , who maintain that all vegetables in their growth , are inslaved to a necessary , and unavoidable dependance on the influences of the starres . whereas plants were even when planets were not . it is false , that the mary-gold follows the sunne , whereas rather the sunne follows the mary-gold , as made the day before him . hereafter i will admire thee more , and fear astrologers lesse ; not affrighted with their dolefull predictions of dearth and drowth , collected from the complexions of the planets . must the earth of necessity be sad , because some ill-natured starre is sullen ? as if the grasse could not grow without asking it leave . whereas thy power , which made hearbs , before the starres , can preserve them without their propitions , yea , against their malignant aspects . xix . lord , i read how paul writing from rome , spake to * philemon , to prepare him a lodging hoping to make use thereof , yet we find not , that he ever did use it , being martyred not long after . however he was no loser , whom thou didst lodge in a higher mansion in heaven . let me alwayes be thus deceived to my advantage . i shall have no cause to complain , though i never wear the new cloaths fitted for me , if , before i put them on , death cloath me with glorious immortality . xx . lord , when our saviour sent his apostles abroad to preach , he enjoyned them in one * gospell , possesse nothing , neither shooes , nor a staffe . but it is said in another * gospell , and he commanded them , that they should take nothing , for their iourney , save a staffe onely . the reconciliation is easie . they might have a staffe , to speak them travellours , not souldiers : one to walk with , not to warre with , a staffe , which was a wand , not a weapon . but oh! in how dolefull dayes do we live , wherein ministers are not ( as formerly ) arm'd with their nakednesse , but need staves , and swords too , to defend them from violence . xxi . lord , i discover an arrant lazinesse in my soul . for when i am to read a chapter in thy bible before i begin it , i look where it endeth . and if it endeth not on the same side , i cannot keep my hands , from turning over the leaf , to measure the length thereof on the other side ; if it swels to many verses i begin to grudge . surely my heart is not rightly affected . were i truly hungry after heavenly food , i would not complain of the greatest messe of meat . scourge , lord , this lazinesse out of my soul , make the reading of thy word , not a penance , but a pleasure unto me . teach me , that as amongst many heaps of gold , all being equally pure , that is the best , which is the biggest , so i may esteem that chapter in thy word , the best that is the longest . xxii . lord , i find david making a syllogisme , in mode and figure , two propositions he perfected . * 18 if i regard wickednesse in my heart , the lord will not hear me . 19 but verily god hath heard me , he hath attended to the voice of my prayer . now i expected that david should have concluded thus : therefore i regard not wickednesse in my heart . but farre otherwise he concludes . 20 blessed be god , who hath not turned away my prayer nor his mercy from me . thus david hath deceived , but not wronged me . i look't that he should have clapt the crown on his own , and he puts it on gods head . i will learn this excellent logick , for i like davids better then aristotles syllogismes , that whatsoever the premisses be , i make gods glory the conclusion . xxiii . lord , wise * agur made it his wish , give me not poverty , lest i steal , & take the name of my god in vain . he saith not , lest i steal , and be caught in the manner , and then be stockt or whipt , or branded , or forc'd to four fold restitution , or put to any other shamefull , or painfull punishment . but he saith , lest i steal , and take the name of my god in vain , that is , lest professing to serve thee , i confute a good profession , with a bad conversation . thus thy children count sinne to be the greatest smart in sin , as being more sensible of the wound they therein give to the glory of god , then of all the stripes that man may lay upon them for punishment . xxiv . lord , i read that when my saviour dispossessed the mans * sonne of a devill , he enjoyned the evil spirit to come out of him , and enter no more into him . but i find that when my saviour himself was tempted of * satan , the devill departed from him but for a sason . retreating , as it seemes , with mind to return . how came it to passe , lord , that he who expell'd him finally out of others , did not propell him so from himself . sure it doth not follow , that because he did not , he could not do it . or that he was lesse able to help himself , because he was more charitable to relieve others . no , i see my saviour was pleased to shew himself a god in other mens matters , and but a man in such cases wherein he himself was concerned . being contented still to be tempted by satan , that his suffering for us , might cause our conquering through him . xxv . iannes and * iambres the apes of moses and aaron , immitated them in turning their rods into serpents ; onely here was the difference : aarons * rod devoured their rods . that which was solid and substantiall lasted , when that which was slight , and but seeming , vanished away . thus an active fancie in all outward expressions may immitate a lively faith . for matter of language , there is nothing what grace doth do , but wit can act. onely the difference appears in the continuance : wit is but for fits and flashes , grace holds out , and is lasting ; and , good lord of thy goodnesse , give it to every one that truly desires it . historicall applications . i the english embassadour some yeers since , prevailed so farre with the turkish emperour , as to perswade him to hear some of our english musick , from which ( as from all other liberal sciences ) both he & his nation were naturally averse . but it happned that the musitians were so long in tuning their instruments , that the great turk distasting their tediousnesse , went away in discontent , before their musick began . i am affraid , that the differences , and dissentions betwixt christian churches , ( being so long in reconciling their discords ) will breed in pagans , such a disrelish of our religion , as they will not be invited to attend thereunto . ii. a sibill came to tarquinius superbus king of rome , and * * offered to sell unto him three tomes of her oracles : but he , counting the price too high , refused to buy them . away she went , and burnt one tome of them . returning , she asketh him , whether he would buy the two remaining at the same rate ; he refuseth again , counting her little better then frantick . thereupon she burns the second tome . and peremptorily asked him , whether he would give the summe demanded for the all three , for the one tome remaining ; otherwise she would burn that also , and he would dearly repent it . tarquin , admiring at her constant resolution , and conceiving some extraordinary worth contained therein , gave her her demand . there are three volumes of m●ns time ; youth , mans estate , and old age ; and ministers advise them , * redeem this time . but men conceive the rate they must give , to be unreasonable , because it will cost them the renouncing of their carnall delights . hereupon one third part of their life ( youth ) is consumed in the fire of wantonnesse . again , ministers counsell men to redeem the remaining volumes of their life . they are but derided at for their pa●nes . and mans estate is also cast away in the smoak of vanity . but preachers ought to presse peremptorily on old people , to redeem , now , or never , the last volume of their life . here is the difference : the sibill still demanded but the same rate for the rem●ining book ; but aged folk ( because of their custom in sining ) will find it harder and dearer , to redeem this , the last volume , then if they had been chapmen for all three at the first . iii. in merianith shire in * wales , there be many mountains whose hanging top come so close together , that shepheards , sitting on severall mountains may audibly discourse one with another . and yet they must go many miles , before their bodies can meet together , by the reason of the vast hollow valleys which are betwixt them . our soveraign , and the members of his parliament , at london , seem very neer agreed , in their generall and publike professions ; both are for the protestant religion ; can they draw neerer ? both are for the priviledges of parliament ; can they come closer ? both are for the liberty of the subject ; can they meet evener ? and yet , alas , there is a great gulf , and vast distance betwixt them which our sinnes have made , and god grant that our sorrow may seasonably make it up again . iv. when iohn , king of france , had communicated the order of the knighthood of the star , to some of his guard , men of mean birth and extraction , the nobility ever after disdained to be admitted into that degree , and so that order in france , was extinguished . seeing that now adayes , drinking , and swea●ing , and wantonnesse , are grown frequent , even with base beggerly people , it is high time , for men of honour , who consult with their credit , to desist from such sinnes . not that i would have noble men , invent new vices , to be in fashion with themselves alone : but forsake old sinnes , grown common with the meanest of people . v. long was this land wasted with civill warre , betwixt the two houses of york and lancaster , till the red rose became white with the blood it had lost , and the white rose , red , with the blood it had shed . at last , they were united in a happy marriage , and their joynt-titles are ●wisted together in our gracious soveraign . thus there hath been a great difference betwixt learned men , wherein the dominion over the creature is founded . some putting it in nature , others placing it in grace . but the true servants of god have an unquestioned right thereunto . seeing both nature and grace , the first and second adam , creation , and regeneration are contained in them . hence their claime is so clear , their title is so true , ignorance cannot doubt it , impudence dare not deny it . vi . the roman senators conspired against iulius caesar to kill him : that very next morning artemido●us , * caesar's friend , delivered him a paper , ( desiring him to peruse it , ) wherein the whole plot was discovered : but caesar complemented his life away , being so taken up , to return the salutations of such people as met him in the way , that he pocketed the paper , among other petitions , as unconcerned therein , and so going to the senate house , was slain . the world , flesh , and devill have a designe for the destruction of men . we ministers , bring our people a letter , gods word , wherein all the conspiracy is revealed . but who hath believed our report ? most men are so busie about worldly delights , they are not at leisure to listen to us , or read the letter , but thus , alas , runne headlong to their own ruine and destruction . vii . it is reported of philip the second , king of spain , that besieging the town of st. quintine , and being to make a breach , he was forced with his cannon to batter down a small chappell on the wall , dedicated to saint laurence . in reparation to which saint , he afterwards built and consecrated unto him that famous chappell in the escariall in spain , for workmanship , one of the wonders in the world . how many churches and chappels of the god of saint laurence , have been laid waste in england , by this wofull warre . and which is more , ( and more to be lamented ) how many living temples of the holy ghost , christian people , have therein been causelesly and cruelly destroyed . how shall our nation be ever able to make recompence for it . god of his goodnesse forgive us that dept which we of our selves are not able to satisfie . viii . in the dayes of king * edward the sixt , the l. protector march't with a powerfull army into scotland , to demand their young queen mary in marriage to our king , according to their promises . the scotch refusing to do it , were beaten by the english in musl●borough fight . one demanded of a scotch lord , ( taken prisoner in the battell ) now sir , how do you like our kings marriage with your queen . i alwayes , ( quoth he ) did like the marriage , but i do not like the wooing , that you should fetch a bride with fire and sword . it is not enough for men to propound pious proj●cts to themselves , if they go about by indirect courses to compasse them . gods own work must be done by gods own wayes . otherwise we can take no comfort in obtaining the end , if we cannot justifie the means used thereunto . ix . a sagamore , or petty king in virginia , guessing the greatnesse of other kings by his own , sent a native hither , who understood english . commanding him to score upon a long cane ( given him of purpose to be his register ) the number of english men , that thereby his master might know the strength of this our nation . landing at plimouth , a populous place , ( and which he mistook for all england ) he had no leisure to eat , for notching up the men he met . at exeter , the difficulty of his task was increased ; coming at last to london ( that forest of people ) he brake his cane in pieces , perceiving the impossibility of his imployment . some may conceive that they can reckon up the sinnes they commit in one day . perchance they may make hard shifts to summe up their notorious ill deeds : more difficult it is , to score up their wicked words . but o how infinite are their idle thoughts ! high time then , to leave off counting , and cry out with * david , who can tell how oft he offendeth , lord cleanse me from my secret sinnes . x. martin de golin , * master of the teutonick order , was taken prisoner by the prusians , and delivered bound , to be beheaded . but he perswaded his executioner ( who had him alone ) first to take off his costly cloaths , which otherwise would be spoil'd with the sprinckling of his blood . now the prisoner , being partly unbound , to be uncloath'd , and finding his arms somewhat loos'ned , strake the executioner to the ground , kil'd him afterwards with his own sword , and so regained both his life and liberty . * christ hath overcome the world , and delivered it to us , to destroy it . but we are all achans by nature ; and the babylonish garment is a bait for our covetousnesse : whil'st therefore we seek to take the plunder of this world's wardrobe , we let go the mastery we had formerly of it . and too often , that which christ's passion made our captive , our folly makes our conquerour . xi . i read how pope * pius the fourth , had a great ship richly loaden , landded at sandwich in kent , where it suddenly sunck , and so , with the sands , choaked up the harbour , that ever since that place hath been deprived of the benefit thereof . i see that happinesse , doth not alwayes attend the adventures of his holinesse . would he had carried away his ship , and left us our harbour . may his spirituall merchandize never come more into this island , but rather sinck in tiber , then saile thus farre , bringing so small good , and so great annoyance . sure he is not so happy in opening the doors of heaven , as he is unhappy to obstruct havens on earth . xii . ieffery arch-bishop of york , and base son to king henry the second , used proudly to protest by his faith , and the royalty of the king his father . to whom one said , you may sometimes , sir , as well remember what was the honesty of your mother . good men when puffed up with pride , for their heavenly extraction , and paternall descent , how they are gods sonnes by adoption , may seasonably call to mind , the corruption which they carry about them . * i have said to the worm , thou art my mother . and this consideration , will temper their soules with humility . xiii . i could both sigh , and smile , at the simplicity of a native american , sent by a spaniard , his master , with a basket of figgs , and a letter ( wherein the figgs were mentioned ) to carry them both to one of his masters friends . by the way , this messenger eat up the figgs , but delivered the letter , whereby his deed was discovered , and he soundly punished . being sent a second time on the like message , he first took the letter ( which he conceived had eyes , as well as a tongue ) and hid it in the ground , sitting himself on the place where he put it ; and then securely fell to feed on his figgs , presuming that that paper which saw nothing , could tell nothing . then taking it again out of the ground , he delivered it to his masters friend , whereby his fault was perceiv'd , and he worse beaten then before . men conceive they can manage their sinnes with secresie . but they carry about them a letter , or book rather , written by gods finger , their * conscience , bearing witnesse to all their actions . but sinners being often detected and accused , hereby grow wary at last , and to prevent this speaking paper for telling any tales , do smother , stifle and suppresse it , when they go about the committing of any wickednesse . yet conscience , ( though buried for a time in silence , ) hath afterwards a resurrection , and discovers all to their greater shame , and heavier punishment . xiv . iohn courcy , earl of vlster in ireland , endeavoured fifteen severall times , to saile over thither , and so often was beaten back again , with bad weather . at last he expostulated his case with god in a * vision , complaining of hard measure , that having built and repaired so many monasteries to god and his saints , he should have so bad successe . it was answered him , that this was but his just punishment , because he had formerly put out the image of the * trinity , out of the cathedrall church of down , and placed the picture of saint patrick in the room thereof . surely , god will not hold them guiltlesse , who justle him out of his temple , and give to saints that adoration , due alone to his divine majesty . xv . the lybians kept all woemen in common . but when a child was born , they used to send it to that man to maintain ( as father thereof ) whom the infant most resembled in his complexion . satan and my sinfull nature enter-common in my soul , in the causing of wicked thoughts . the sonnes by their faces speak their syres . proud , wanton , covetous , envious , idle thoughts , i must own to come from my self . god forgive me , it is vain to deny it , those children are so like to their father . but as for some hideous horrible thoughts , such as i start at the motion of them , being out of the road of my corruption , ( and yet which way will not that wander ? ) so that they smell of hells brimstone about them : these fall to satans lot to father them . the swarthy blacknesse of their complexion plainly shewes who begat them , not being of mine extraction , but his injection . xvi . marcus manlius deserved exceedingly well of the roman state , having valiantly defended their capitol . but afterward , falling into disfavour with the people , he was condemned to death . however the people would not be so unthankfull as to su●fer him to be executed in any place , from whence the capitoll might be beheld . for the prospect thereof prompted them with fresh remembrance of his former merits . at last , they found a low place , in the * petiline-grove , by the river-gate , where no pinacle of the capitoll could be perceived , and there he was put to death . we may admire how men can find in their hearts to sinne against god . for we can find no one place in the whole world , which is not markt with a signall character of his mercy unto us . it was said properly of the jews , but is not untrue of all christians , that they are gods vineyard . and * god fenced it , and gathered out the stones thereof , and planted it with the choisest vine , and built a tower in the middest thereof ; and also digg'd a wine-presse therein . which way can men look , and not have their eyes met with the remembrance of gods favour unto them . look about the vineyard , it is fenced , look without it , the stones are cast out ; look within it , it is planted with the choisest vine ; look above it , a tower is built in the midst thereof ; look beneath it , a wine-presse is digg'd . it is impossible for one to look any way , and to avoid the beholding of gods bounty . ungratefull man ! and as there is no place , so there is no time for us to sin , without being at that instant beholden to him . we owe to him that we are , even when we are rebellious against him . xvii . a duell was to be fought , by consent of both * kings betwixt an english , and a french lord . the aforesaid iohn courcy earl of vlster , was chosen champion for the english : a man of great stomack and strength , but lately much weak'ned by long imprisonment . wherefore , to prepare himself before hand , the king allowed him what plenty and variety of meat , he was pleased to eat . but the monsieur ( who was to encounter him ) hearing what great quantity of victuals courcy did daily devour , and thence collecting his unusuall strength , out of fear , refused to fight with him . if by the standard of their cups , and measure of their drinking , one might truly inferre souldiers strength by rules of proportion , most vast , and valiant atchievements , may justly be expected from some gallants of of these times . xiii . i have heard that the brook neer lutterworth in lestershire into which the ashes of the burnt bones of wickliffe were cast . never since doth drown the meadow about it . papists expound this to be , because god was well pleased with the sacrifice of the ashes of such a heretick . protestants ascribe it rather to proceed from the vertue of the dust of such a reverent martyr . i see t is a case for friend . such accidents signifie nothing in themselves , but according to the pleasure of interpreters . give me such solid reasons , whereon i may rest and relye . * salomon saith , the words of the wise are like nailes , fastned by the masters of the assembly . a naile is firm , and will hold driving in , and will hold driven in . send me such arguments . as for these waxen topicall devises , i shall never think worse or better of any religion for their sake . xix . alexander the * great , when a child , was check'd by his governour leonidas , for being overprofuse in spending perfumes : because on a day , being to sacrifice to the gods , he took both his hands full of frankinsence , and cast it into the fire . but afterwards , being a man , he conquered the countrey of iudaea , ( the fountaine , whence such spices did flow ) he sent leonidas a present of five hundred talents weight of frankincense , to shew him , how his former prodigality , made him thrive the better in successe , and to advise him to be no more niggardy in divine service . thus they that sow plentifully , shall reap plentifully , i see there is no such way to have a large heart , as to have a large heart . the free giving of the branches of our present estate to god , is the readiest means to have the root increased for the future . xx . the poets fable , that this was one of the labours imposed on hercules , to make clean the augeian stable , or stall rather . for therein ( they said ) were kept three thousand kine , and it had not been cleansed for thirty yeers together . but hercules , by letting the river alpheus into it , did that with ease , which before was conceived impossible . this stall , is the pure embleme of my impure soul , which hath been defiled with millions of sinnes , for more then thirty yeers together . oh! that i might by a lively faith , and unfeigned repentance , let the stream of that fountain into my soul , which is opened for iuda and ierusalem . it is impossible by all my pains to purge out my uncleannesse . which is quickly done by the rivolet of the blood of my saviour xxi . the venetians shewed the treasure of their state , being in many great coffers , full of gold and silver to the spanish ambassadour . but the ambassadour peeping under the bottome of those coffers , demanded , whether that their treasure did daily grow , and had a root for such ( saith he ) my masters treasure hath , meaning both his indies . many men have attained to a great height of piety , to be very abundant & rich therein . but all theirs is but a cistern , not fountain-grace , onely gods goodnesse hath a spring of it self , in it self . xxii . the * sidonian servants agreed amongst themselves , to chuse him to be their king , who that morning , should first see the sunne . whil'st all others were gazing on the east , one alone lookt on the west ; some admir'd , more mock't him , as if he look't on the feet , there to find the eye of the face . but he first of all discovered the light of the sunne , shining on the tops of houses . god is seen sooner , easier , clearer in his operations , then in his essence . best beheld by reflection in his creatures . for the invisible things of him , from the creation of the * world , are cleerly seen being understood by the things that are made . xxiii . an italian prince , as much delighted with the person , as grieved with the prodigality of his eldest sonne ; commanded his steward to deliver him no more money , but what the young prince should tell his own self . the young gallant fretted at his heart , that he must buy money at so dear a rate , as to have it for telling it . but , ( because there was no remedy ) he set himself to his task , and being greatly tired with telling a small summe , he brake off into this consideration . money may speedily be spent , but how tedious , and troublesome is it to tell it . and by consequence how much more difficult to get it . men may commit sinne presently , pleasantly , with much mirth , in a moment . but o that they would but seriously consider with themselves how many their offences are , and sadly fall a counting them . and if so hard truly to summe their sinnes , sure harder sincerely to sorrow for them . if to get their number be so difficult , what is it to get their pardon ? xxiv . i know the village in cambridge-shire , * wherein there was a crosse , full of imagery ; some of the images were such , as that people , not foolishly factious , but judiciously conscientious , took just exception at them . hard by , the youths of the town erected a may-pole , and to make it of proof , against any that should endeavour to cut it down , they armed it with iron , as high as any could reach . a violent wind happened to blow it down , which falling on the crosse , dashed it to pieces . it is possible , what is counted prophanesse , may accidentally correct superstition . but i could heartily wish that all pretenders to reformation , would first labour to be good themselves , before they go about the amending of others . xxv . i read that aegaeus the father of * theseus hid a sword , & a paire of shooes , under a great stone . and left word with his wife , ( whom he left with child ) that when the sonne she should bear , was able to take up that stone , weild that sword , and wear those shooes , then she should send him to him . for by these signes , he would own him for his own sonne . christ hath left in the custody of the church , our mother , the sword of the spirit , and the shooes of a christian conversation , the same , which he once wore himself , and they must fit our feet , yea , and we must take up the weight of many heavy crosses , before we can come at them . but when we shall appear before our heavenly father , bringing these tokens with us , then , and not before , he will acknowledge us to be no bastards but his true-born children . mixt contemplations . i. when i look on a leaden bullet , therein i can read both gods mercy , and mans malice . gods mercy , whose providence foreseeing , that men , of lead , would make instruments of cruelty , didst give that mettall a medicinall vertue ; as it hurts , so it also heals ; and a bullet sent in by mans hatred into a fleshly and no vitall part , will ( with ordinary care and curing ) out of a naturall charity , work it's own way out . but oh! how devillish were those men , who , to frustrate and defeat his goodnesse , and to countermand the healing power of lead , first found the champing and impoysoning of bullets . fools , who accompt themselves honoured with the shamefull title of being the inventors of evill * things , indeavouring to out-infinite gods kindnesse , with their cruelty . ii. i have heard some men ( rather causelessely captious , then judiciously criticall ) cavil at grammarians , for calling some conjunctions , disjunctive , as if this were a flat contradiction . whereas , indeed , the same particle may conjoyn words , and yet disjoyn the sence . but alas , how sad is the present condition of christians , who have a communion , disuniting . the lords supper , ordained by our saviour to conjoyn our affections , hath disjoyned our judgements . yea , it is to be feared , lest our long quarrels about the manner of his presence , cause the matter of his absence , for our want of charity to receive him . iii. i have observed , that children , when they first put on new shooes , are very curious to keep them clean . scarce will they set their foot on the ground , for fear to dirty the soles of their shooes . yea , rather they will wipe the leather clean with their coats ; and yet perchance the next day , they will trample with the same shooes in the mire up to the anckles . alas , childrens play is our earnest . on that day wherein we receive the sacrament , we are often over-precize , scrupling to say , or do , those things which lawfully we may . but we , who are more then curious that day , are not so much as carefull the next . and too often , ( what shall i say ) go on in sinne , up to the anckles , yea , our sins go * over our heads . iv. i know some men very desirous to see the devill , because they conceive such an apparition would be a confirmation of their faith . for then , by the logick of opposites , they will conclude , there is a god , because there is a devill . thus they will not believe there is a heaven , except hell it self be deposed for a witnesse thereof . surely such mens wishes are vain , and hearts are wicked : for if they will not believe , having moses , and the prophets , and the apostles , they will not believe , no , if the devill from hell appears unto them . such apparitions , were never ordained by god , as the means of faith . besides , satan will never shew himself , but to his own advantage . if , as a devill , to fright them , if as an angell of light , to flatter them , how ever to hurt them . for my part i never desire to see him . and o! ( if it were possible ) that i might never feel him in his motions , and temptations : i say , let me never see him , till the day of judgement , where he shall stand arreigned at the barre , and gods majesty sit judge on the bench , ready to condemn him . v. i observe , that antiquaries , such as prize skill above profit , ( as being rather curious , then covetous ) do preferre the brasse coyns of the roman emperours , before those in gold and silver , because there is much falsenesse and forgery daily detected , ( and more suspected ) in gold and silver meddals , as being commonly cast and counterfeited ; whereas brasse coyns , are presumed upon , as true and antient , because it will not quit cost for any to counterfeit them . plain dealing . lord , what i want in wealth may i have in sincerity . i care not how mean mettall my estate be of , if my soul have the true stamp , really impressed with the unfeigned image of the king of heaven . vi . looking on the chappell of king henry the seventh , in westminster , ( god grant i may once again see it , with the saint , who belongs to it , our soveraign , there in a wel conditioned peace ) i say looking on the outside of the chappell , i have much admired the curious workmanship thereof . it added to the wonder , that it is so shaddowed with mean houses , well nigh on all sides , that one may almost touch it , as soon as see it . such a structure needed no bace buildings about it , as foiles to set it off . rather this chappell may passe for the embleme of a great worth , living in a private way . how is he pleased with his own obscurity , whil'st others , of lesse desert , make greater shew . and whil'st proud people stretch out their plumes in o●tentation , he useth their vanity for his shelter ; more pleased to have worth , then to h●ve others take notice of it . vii . the mariners at sea count it the sweetest perfume , when the water in the keel of their ship doth stinke . for hence they conclude , that it is but little , and long since i ak't in . but it is wofull with them , when the water is felt before it is smelt , as fresh flowing in upon them , in abundance . it is the best savour in a christian soul , when his sinnes are loathsome and offensive unto him . an happy token that there hath not been of late in him any insensible supply of hainous offences , because his stale sinnes , are still his new and daily sorrow . viii . i have sometimes considered in what a troublesome case is that chamberlain , in an inne , who being but one , is to give attendance to many guests . for suppose them all in one chamber , yet if one shall command him to come to the window , and the other to the table , and another to the bed , and another to the chimney , and another to come up stairs , and another to go down stairs , and all in the same instant , how would he be distracted to please them all . and yet such is the sad condition of my soul , by nature ; not onely a servant but a slave unto sin . pride calls me to the window , gluttony to the table , wantonnesse to the bed , lazinesse , to the chimney , ambition commands me to go up stairs , and covetousnesse to come down . vices i see , are as well contrary to themselves , as to vertue . free me , lord , from this distracted case , fetch me from being sinnes servant to be thine , whose service is perfect freedom , for thou art but one and ever the same ; and alwayes enjoynes commands agreeable to themselves , thy glory , and my good . ix . i have observed , that towns , which have been casually burnt , have been built again more beautifull then before : mud-walls , afterwards made of stone ; and roofs , formerly but thatch't , after advanced to be tiled . the * apostle tels me , that i must not think strange concerning the fiery triall which is to happen unto me . may i likewise prove improved by it . let my renewed soul , which grows out of the ashes of the old man , be a more firm fabrick , and stronger , structure : so shall affliction be my advantage . x. our saviour saith , * when thou doest almes , let not thy left hand know , what thy right hand doth . yet one may generally observe , that almes-houses are commonly built by high-way-sides , the ready road to ostentation . how ever , farre be it from me , to make bad comments on their bounty : i rather interpret it , that they place those houses so publikely , thereby not to gain applause , but immitation . yea , let those , who will plant pious works , have the liberty to choose their own ground . especially in this age , wherein we are likely , neither in by wayes or high-wayes to have any works of mercy , till the whole kingdom be speedily turned into one great hospitall , and gods charity onely able to relieve us . xi . how wrangling and litigious were we in the time of peace ? how many actions were created of nothing , suits we had commenced , about a mouthfull of grasse , or a handfull of hey . now he , who formerly would sue his neighbour , for pedibus ambulando , can behold his whole feild lying waste , and must be content . we see our goods taken from us , and dare say nothing , not so much as seeking any legall redresse , because certain not to find it . may we be restored in due time to our former properties , but not to our former peevishnesse . and when law , shall be again awaked ( or rather revived ) let us expresse our thanks to god , for so great a gift by using it not wantonly , ( as formerly in vexing our neighbours about trifles ) but soberly to right our selves in matters of moment . xii . almost twenty yeers since i heard a profane jest , and still remember it . how many pious passages , of farre later date , have i forgotten ? it seems my soul is like a filthy pond , wherein fish dye soon , and froggs live long . lord , raze this profane jest out of my memory . leave not a letter thereof behind , lest my corruption ( an apt scholler ) guesse it out again , and be pleased to write some pious meditation in the place thereof . and grant , lord , that for the time to come , ( because such bad guests are easier kept out , then cast out ) that i may be carefull , not to admit , what i find so difficult to expell . xiii . i perceive there is in the world a good nature , falsely so called , as being nothing else , but a facill and flexible disposition , wax for every impression . what others are so bold to beg , they are so bashfull as not to deny . such osiers , can never make beams to bear stresse , in church and state . if this be good nature , let me alwayes be a clown . if this be good fellowship , let me alwayes be a churle . give me to set a sturdy porter before my soul , who may not equally open to every commer . i cannot conceive , how he can be a friend to any , who is a friend to all , and the worst foe to himself . xiv . ha , is the interjection of laughter . ah , is an interjection of sorrow . the difference betwixt them very small , as consisting onely in the transposition of what is no substantiall letter , but a bare aspiration . how quickly in the age of a minute , in the very turning of a breath , is our mirth chang'd into mourning . xv . i have a great friend , whom i endeavour and desire to please , but hitherto all in vain : the more i seek , the further off i am , from finding his favour . whence comes this miscarriage ? are not my applications to man , more frequent then my addresses to my maker ? do i not love his smiles , more then i fear heavens frowns ? i confesse , to my shame , that sometimes his anger hath grieved me more then my sinnes . hereafter , by thy assistance , i will labour to approve my wayes in gods presence ; so shall i either have , or not need his friendship , and either please him with more ease , or displease him ▪ with lesse danger . xvi . this nation is scourged with a wasting warre . our sinnes were ripe ; god could no longer be just , if we were prosperous . blessed be his name , that i have suffered my share in the calamities of my countrey . had i poised my self so politickly betwixt both parties , that i had suffered from neither , yet could i have took no contentment in my safe escaping . for why should i , equally ingaged with others in sinning , be exempted above them from the punishment . and seeing the bitter cup , which my brethren have pledg'd , to passe by me , i should fear it would be fill'd again , and returned double , for me to drink it . yea , i should suspect , that i were reserved alone , for a greater shame and sorrow . it is therefore some comfort that i draw in the same yoak with my neighbours , & with them joyntly bear the burthen which our sins joyntly brought upon us . xvii . when , in my privat prayers , i have been to confesse my bosome sins unto god , i have been loath to speak them aloud . fearing ( though no men could ) yet that the devill would over-hear me , and make use of my words against me . it being probable , that when i have discovered the weakest part of my soul , he would assault me there . yet , since i have considered , that therein i shall tell satan no news , which he knew not before . surely i have not managed my secret sinnes with such privacy , but that he , from some circumstances , collected what they were . though the fire was within , he saw some smoake without . wherefore , for the future , i am resolved , to acknowledge my darling faults , though alone , yet aloud ; that the devill who rejoyced in , partly , knowing of my sins , may be grieved more by hearing the expression of my sorrow . as for any advantage he may make from my confession , this comforts me ▪ gods goodnesse in assisting me , will be above satans malice in assaulting me . xviii . in the mid'st of my morning prayers , i had a good meditation , which since i have forgotten . thus much i remember of it , that it was pious in it self , but not proper for that time . for it took much from my devotion , and added nothing to my instruction , and my soul , not able to intend two things at once , abated of it's fervency in praying . thus snatching at two . imployments , i held neither well . sure this meditation came not from him , who is the god of order . he useth to fasten all his nailes , and not to drive out one with another . if the same meditation return again , when i have leisure , and room to receive it , i will say it is of his sending , who so mustereth , and marshalleth all good actions , that like the souldiers in his army , mentioned in the * prophet . they shall not thrust one another , they shall walk every one in his own path. xix . when i go speedily in any action . lord give me to call my soul to an account . it is a shrewd suspition , that my bowle runnes down-hill , because it runnes so fast . and lord , when i go in an unlawfull way , start some rubbs to stop me , let my foot slip or stumble . and give me the grace to understand the language of the lets thou throwest in my way . thou hast promised , * i will hedge up thy way . lord be pleased to make the hedge high enough , and thick enough , that if i be so mad , as to adventure to climbe over it , i may not onely soundly rake my cloaths , but rend my flesh : yea , let me rather be caught , and stick in the hedge , then breaking in thorow it , fall on the other side into the deep ditch of eternall damnation . xx . coming hastily into a chamber , i had almost thrown down a christall hour-glasse : fear , lest i had , made me grieve , as if i had broken it : but , alas , how much pretious time have i cast away , without any regret . the hour-glasse was but christall , each hour a pearl ; that but like to be broken , this lost outright ; that but casually , this done wilfully . a better hour-glasse might be bought : but time lost once , lost ever . thus we grieve more , for toyes then for treasure . lord , give me an hour-glasse , not to be by me , but to be in me . teach me to number my * dayes . an hour-glasse , to turn me , that i may apply my heart unto wisdom . xxi . when a child , i loved to look on the pictures in the book of martyrs . i thought that there the martyres at the stake , seemed like the three children in the fiery * fournace , ever since i had known them there , not one hair more of their head was burnt , nor any smell of the fire singeing of their cloaths . this made me think martyrdom was nothing . but o , though the lion be painted fiercer then he is , the fire is farre fiercer then it is painted . thus it is easie for one to endure an affliction , as hee limnes it out in his own fancie , and represents it to himself but in a bare speculation . but when it is brought indeed , and laied home to us , there must be the man , yea , there must be more then the man , yea , there must be god to assist the man to undergo it . xxii . travelling on the plain , ( which notwithstanding hath its risings and fallings ) i discovered salisbury steeple many miles off : coming to a declivity , i lost the sight thereof : but climbing up the next hill , the steeple grew out of the ground again . yea , i often found it , and lost it , till at last , i came safely to it , and took my lodging neer it . it fareth thus with us , whilst we are way-fairing to heaven , mounted on the * pisgat top of some good meditation , we get a glimps of our celestiall canaan . but when , either on the flat of an ordinary temper , or in the fall of an extraordinary temptation , we lose the view thereof . thus , in the sight of our soul , heaven is discovered , covered & recovered , till , though late , at last , though slowly , surely , we arrive at the haven of our happinesse . xxiii . lord , i find my self in the latitude of a feaver . i am neither well , nor ill . not so well , that i have any mind to be merry with my friends , nor so ill that my friends have any cause to condole with me . i am a probationer in point of my health . as i shall behave my self , so i may be either expelled out of it , or admitted into it . lord , let my distemper stop here , & go on further . shoot not thy murthering pieces against that clay-castle , which surrendreth it self at thy first summons . o spare me a little ! that i may recover my strength . i begge not to be forgiven , but to be forborn my debt to nature . and i onely do crave time , for a while , till i be better fitted , and furnished to pay it . xxiv . it seemed strange to me when i was told , that aqua-vitae ( which restores life to others ) should it self be made of the droppings of dead beer . and that strong-waters should be extracted out of the dreggs ( almost ) of small beer . surely many other excellent ingredients , must concurre , and much art must be used in the distillation . despair not then , o my soul ! no extraction is impossible , where the chymist is infinite . he that is all in all , can produce any thing , out of any thing . and he can make my soul , which by nature is setled on his * lees , and dead in sinne , to be quickned by the infusion of his grace , and purified into a pious disposition . xxv . lord , how easie is pen and paper-piety for one to write religiously . i will not say it costeth nothing , b●t it is farre cheaper to work one's head , then ones heart to goodnesse . some , perchance , may guesse me to be good by my writings , and so i shall deceive my reader . but if i do not desire to be good , i most of all deceive my self . i can make an hundred meditations , sooner then subdue the least sinne in my soul . yea , i was once in the mind , never to write more ; for fear lest my writings at the last day prove records against me . and yet why should i not write ? that by reading my own book , the disproportion betwixt my lines and my life , may make me blush my self , ( if not into goodnesse ) into lesse badnesse then i would do otherwise . that so my writings may condemne me , and make me to condemne my self , that so god may be moved to acquit me . finis . notes, typically marginal, from the original text notes for div a40662e-200 * 1 cor. 9.7 . notes for div a40662e-340 * iames 3 6. * isaiah 38.14 . * psal. 47. * ephes. 5.19 . * ioh. 21.13 * dan. 2.33 . * psal. 95.7 . * num. 11.26 . * num. 11.28 . * ruth . 4.16 . * prov. 30.15 . * eccles. 12.5 . * mat. 25.10 . * num. 11.33 . * gen. 43.12 . * ephes. 4 3. * revel. 3.20 . * ioh. 20.19 . * acts 12.10 . * gen. 7.2 . * iudges 20.16 . notes for div a40662e-2520 matth. 13.8 . * matth. 25.18 . * luke 19.20 . * matth. 25.2 . * psal. 2.8 . * gen. 28 22. * gen. 33 19. * gen. 35 1. * iohn . 18.16 . * 1 cor. 10.13 . * 2 cor. 1 8. * rom. 4.18 . * 2 pet. 1 10. * matth. 1.7 , 8. * rev. 11 7. * matth. 17.1 . * mark . 5.37 . * mark . 14.33 . * phil. 3.18 . * matth. 4.11 . * 2 sam. 18.23 . * exod. 12.41 . * rom. 9.28 . * heb. 13 5. * iosh. 1.5 . * gen. 45 28. * gen. 1.12 . * gen. 1.16 . * philemon . verse 22. * matth. 10.10 . * mark . 6.8 . * psal. 66. * pro. 30 9. * mark . 9.25 . * luke . 4.13 . * 2 tim. 3.8 . * exod. 7.12 . notes for div a40662e-5520 * m. varro , solinus , plinius , halicar. . &c. * ephes. 5.16 . * giraldus cambrensis . & cambder , in the description of th●t shire . * plutarch . in iul. caesar . * sir iohn heywood ▪ in the life of edward the 6. * psal. 19.12 . * munsters cosmography 3. book . page 878 * iohn 16 33. * cambden brit : in kent . gualterus mappaeus de nugis curialium . * iob. 17.14 . * rom. 2.15 . * annales hybernici , in anno 1204. & cambdens britt . pag. 797. * lawfully i presume to apply a popish vision to confute a popish practice . * livie libro sexto , cap. 20. * isai. 5.2 . * annales hybernici , in anno 1204. & cambdens britt . pag. 797. * eccles. 10.11 . * plutarch . in the life of alex. the great . * iustin. lib. 18. pag. 196. * ●om . 1.20 . * cotenham . * plutarch . in theseo notes for div a40662e-7870 * rom. 1.30 . * psal. 28.4 . * 1 pet. 4.12 . * matt. 6 3. * ioel 2.8 . * hosea . 2.6 . * psal. 90.12 . * dan. 3.27 . * deut. 34.1 . * zeph. 1.12 . the best name on earth together with severall other sermons / lately preached at st. brides and in other places by t. fuller. fuller, thomas, 1608-1661. 1659 approx. 107 kb of xml-encoded text transcribed from 78 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a40652) transcribed from: (early english books online ; image set 45575) images scanned from microfilm: (early english books, 1641-1700 ; 1402:34) the best name on earth together with severall other sermons / lately preached at st. brides and in other places by t. fuller. fuller, thomas, 1608-1661. 144 p. in various pagings. printed for the use and benefit of william byron, gent., london : 1659. each work has separate t.p. and paging. reproduction of original in the emanuel college library, cambridge university. the worst of evils (33 p.) -the snare broken (23 p.) -strange justice (45 p.) 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 sermons, english -17th century. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 judith siefring sampled and proofread 2002-10 judith siefring text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion the best name on earth together with severall other sermons lately preached at st. brides ; and in other places . by t. fuller , batchelour in divinitie . london printed for the use and benefit of william byron , gent. 1659. antiochia . behold this ancient citty from whence cam● as from y e sacred font the christians name heauen grante ●● our once famous london may what antioch gaue in time not take away . io : qu iohn stafford excu : 1657 the best name on earth together with severall other sermons lately preached at st. brides ; and in other places . by t. fuller , batchelour in divinitie . london printed for the use and benefit of william byron , gent. 1659. collegium emmanuelis cantabrigiae the best name on earth . acts 11.26 . and the disciples were called christians first in antioch . 1. we meet with four names in scripture whereby the servants of god converted to embrace the gospel , were called , before the time that my text was written . these took their denominations from the four cardinall graces so necessary to mans salvation . 1. from their holinesse called saints . 2. from their faith called believers . 3. from their love called the brethren . 4. from their knowledge called the disciples . from their holinesse called saints , acts 9.13 . i have heard by many of this man , how much evil he hath done to thy saints at ierusalem . acts 9.32 . he came down also to the saints which dwelt at lydda . from their faith called believers , acts 5.14 . and believers were the more added to the lord , multitudes both of men and women . from their love called the brethren , acts 9.30 . which when the brethren knew , they brought him down to cesarea , and sent him forth to tarsus . acts 11.1 . and the apostles and brethren that were in iudea heard that the gentiles had also received the word of god. from their knowledge called the disciples . the number of the disciples was multiplied . acts 6.2 . called the multitude of the disciples unto them . and in my text , and the disciples were called christians first in antioch . 2. observe in the words , 1. who were called ; the disciples : all they , and onely they . 2. what they were called , christians . 3. where they were called , at antioch . 4. and lastly , when they were called ; first , neither sooner nor later , but just now when the church so increased with the preaching of saul and barnabas . we will chiefly insist on the second and third parts ; and therein for the more conveniency , invert the order , and begin first with the place called antioch . 3. first then negatively , not at ierusalem , and that for two reasons . first , because ierusalem had lately lost its credit with the great god of heaven , it was become bankrupt in its reputation for her ingratitude to god , and cruelty to his servants , matthew 23.37 . o ierusalem , ierusalem , thou that killest the prophets , and stonest them which are sent unto thee ; how often would i have gathered thy children together , even as a hen gathereth her chickens under her wings , and ye would not ? behold , your house is left unto you desolate . yea it was utterly unfit that the name of christians should begin , or be born in that place where christ was so cruelly put to death . 4. secondly , because ierusalem was of a covetous , envious , and ingrossing nature , ready to monopolize and inclose all honour to it self . so that had the name of christians first begun within the walls of ierusalem , the jews would have been ready alone to lay claim thereunto , excluding the gentiles to have any participation therein . as christ therefore suffered without the walls of ierusalem , thereby proclaiming himself a publick good , not appropriated to that private nation , and for the same causes the name of christians began not at ierusalem but at antioch . 5. secondly , negatively , the name began not at rome . o how would the tide of tybur have swollen beyond bounds and banks , had the name of christ first begun from that citie ? how would the papists boast ( though not without some cause ) yet beyond all measure , that rome in a manner was the godmother of true religion , & gave her the name of christianity ? if a father cannot in his writings vail his bonnet in a civil respect to the citie of rome , and give it a regardfull salutation , because it was the imperiall citie of the world ; if an ancient ecclesiasticall historian cannot give it a rhetoricall complement , in respect it was so famous a church , and most ancient patriarchall seat , having precedency before , though not superiority above , all other churches ; i say , if in such cases their expressions are hailed and tugged by popish parasites , to signifie ( contrary to the mind of the speakers ) the primacy and infallibility of the romish church : how would they ere now have hollowed it into the eares of deaf men , & imperiously upbraided the church of england , if the name of christians had its rise from rome , and originall in the walls thereof ? but god hath marred their mark , and payred their pride , and blasted their boasting : christians were first so called , not at rome but at antioch . 6. here let us enquire orderly into two things , 1. what was antioch . 2. what is antioch . what was it ? i confesse there be many cities in asia of that name , no fewer then seven and twenty , which i could easily demonstrate , were it not my work to preach heaven unto you , and not to read a geography lecture . 7. the reason why there were so many antioches is this , because there were two antiochusses successively , both puissant princes and eminent emperours of asia , who founding , repairing , and enlargeing severall cities , called them all after their own name . besides , they had many friends and favourites who to ingratiate themselves with these princes , called the cities of their own erection after the names of antiochus . 8. but the antiochia mentioned in the text , is certainly known to be antiochia in coelosyria , so called , because lying in a hollow vale interposed between the mountains of libanus and antilibanus . it was commonly called antioch the great , and was a metropolis for trade in those eastern parts . 9. come we now to consider what is antioch . it is a pittifull inconsiderable village , famous onely for what it hath been ; the churches therein are buried in their own church-yards . it falleth so much under the notice of a geographer , that it falleth not under it generally ; omitted in most mapps , except some charitable ones , which are pleased in pitie to take cognizance thereof . yea , which is worst of all , a sound christian and orthodox in his judgement , is hardly to be found in that citie where christianity first began . it is at this day infected with mahumetisme , and such few sorry christians as remain therein , are infected in the fundamentalls of religion : for they follow the greek church , and deny the procession of the holy spirit from the sonne , the second person in the trinity . use 10. to teach humility to all places of greatnesse , not to confide in their own populousnesse , but to walk in humility before god , seeing antioch the great , that voluminous citie , is now epitomized to nothing : yea , we may generally observe , that all cities that wear the sirname of great , are beheld by god with a jealous eye : partly because greatnesse is a flower of the crown of heaven ; partly because great cities presume on their populousnesse to be great sinners ; hoping in vain that their greatnesse will procure them an act of indemnity , and god be moved to let them alone , rather then to punish so many , enough to make the sword of his justice turn edge , before , it can cut through them . 11. the premises i say have moved the great god of heaven to hold a strict eye , and heavy hand over all cities sirnamed great ; whilest lesser places , zoars , escape best in general judgements : nineveh the great , jonah 3.3 . hamath the great , rabbah the great , babylon the great , revel . 18.2 . no the infinite , nahum 3.9 . and antioch , by humane writers called antiochia magna , are all reduced to ruines . 12. give me leave to say to this citie of london , as darius did to daniel in a holy complement , o darius , live for ever , that is , ( understand it a finite ever ) might he , in life , health , and prosperity , continue to the utmost possibility of nature . so say i , o london , last for ever , may it flourish as long as any place hath a subsistence in this sublunary world ; however , let it not be high minded , but fear , seeing antioch a place as plentifull , as puissant , as populous , is now dwingled away to an inconsiderable village . 13. come we now to the name of christians : this will bear a double debate , first , whether it was imposed by the enemies of the church in scorn and derision , or whether the church it self did assume it as an act of their own election and approbation . 14. i conceive the first utterly improbable : for had the persecutours of the church , the depravers of goodnesse and good men , given a name unto them , they would have invented and imposed one more defamatory , of greater shame and disgrace , as to call them hereticks , nazarites , crucifictians , and the like ; and not so noble a name as christians . by the way we may observe , that the word christian is used twice in the bible , or if you will , but once and an half . once , 1 pet. 4.16 . yet if any man suffer as a christian , let him not be ashamed , but let him glorifie god on this behalf . the half time , acts 26.28 . when agrippa said , thou hast perswaded me almost to be a christian. in both which places we find the word taken in an honourable acception , nothing of shame being imported therein ; which perswades us to believe , the name was never fastened on gods servants by their professed enemies . a second enquiry succeeds , viz. 15. whether this name was by divine injunction immediately bestowed upon them , or whether the church meeting together , by a prudentiall act , with a joint consent assumed it upon themselves . i confesse at the first reading , i conceived the text in the original favoured the former , where i read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes containeth divine inspiration therein , and is so used matth. 2.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and being warned of god in a dream . this , i say , inclined me to believe the name of christians to be revealed from god , and by him immediately imposed on the disciples . 16. but on second thoughts , i find the word sometimes to import no more then a plain denomination . and so it is used , rom. 7.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she shall be called an adulteresse ; which moveth me to believe , that without any such immediate revelation from heaven , in an extraordinary manner , in the manifestation of gods will , the apostles there present , by the assistance of gods spirit within them , and the generall consent of the church about them , assumed that name upon themselves . 17. possibly because many believed , some of the circumcision and some of the uncircumcision ; and because gentiles was a name odious to the iews , and iews offensive to the gentiles : therefore the word christians was pitcht upon as common to both , to bury the former names under it : for though iew and gentile did ever remain as words of civil distinction , they were henceforward abolished , as terms of hatefull disparity . quest. 18. but why were they not called fatherians from god the father , or holy ghostians from the holy ghost ? why onely christians from christ the second person in the trinity ? here , if any return that they are too harsh and ill sounding , too troublesome and tedious to be pronounced , the answer is in no degree satisfactory to the question . for , first , were our tongues as long accustomed to the pronunciation of these words , as they have been used to the word christian , a very lisping utterance would easily be able to expresse them . secondly , we in england within these last fifteen yeares , have acquainted our tongues with as hard terms , with as numerous syllables , & some of latine , others of greek extraction , ( presbyterians , antinomians , independents , representatives , &c. ) and yet these go down glib with us in our common discourse . answ. 19. the true answer is this , we are called christians from that person in the trinity , that hath merited most in the redemption of mankind . 20. and here farre be it from me to make odious comparisons betwixt the persons in the trinity , and their deserts towards us , which have most indeared us unto them . that person who hath done least for us , hath done more for us then we can requite , then we can deserve , then we can expresse , then we can conceive ; however , may dust and ashes in all humility confesse this most necessary and comfortable truth , that christ the second person in the trinity , is the best friend we have in the court of heaven , and hath both done and suffered most in the effecting our salvation . 21. thence is that expression of david , psalme 110.1 . the lord said unto my lord , sit thou at my right hand , untill i make thy enemies thy footstool . the lord , that is , god the father , said to my lord , that is to god the sonne , to iesus christ ; indeed one can take but little comfort in the lord , if not for my lords intercession . the lord considered in his greatnesse and justice , is our enraged enemy , affording us cause of fear and sadnesse , till beheld as reconciled in our lord unto us . 22. now it will plainly appear , that christ hath performed most for mankind in order to our salvation . for , first , in operibus ad extra , in all outward actions , christ the second person in trinity hath an equall share with the other two . thus christ , as well as the other two persons in trinity , created the world , and all therein , john 1.1 , 2 , 3. in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . 23. secondly , we are justified by christ , as well as by god the father , gal. 2.17 . but if while we seek to be justified by christ , we our selves are also found sinners , is therefore christ the minister of sinne ? god forbid . 24. thirdly , we are sanctified by christ as well as by the holy ghost : for as it is said , rom. 15.16 . being sanctified by the holy ghost ; so it is said , 1 cor. 1.2 . to them that are sanctified through christ iesus . 25. hitherto we have proved , that christs goodnesse came paralell with the other two persons in trinity , in their relation to mankind , creating , justifying , and sanctifying us : now it remains that we shew what christ hath peculiarly done and suffered for us . and this will plainly appear , if we consider , how three parts of four in the creed , are made up of our saviours performances for our salvation , wherein he alone had a personall interest . 26. christ it was , who was conceived of the holy ghost , christ it was who was born of the virgin mary ; christ it was who suffered under pontius pilat ; christ it was who was crucified , dead , and buried ; christ it was who descended into hell ; christ it was who the third day rose again from the dead ; christ it is who sitteth on the right hand of god almighty ; christ it shall be , who shall come to judge both the quick and dead : and thus we see , that the greater part of the creed is but a chronicle of christs achievements for mankind , from whom we are justly called christians . 27. but some will say , grant it fit that gods servants should be denominated from the second person in trinity , yet , why are they not called iesuites from iesus , rather then christians from the name of christ ? 28. i answer , the name of iesus which signifies a saviour , is not of so transitive a nature as the word christ is , nor can it be so properly applyed to men , without some suspition of blasphemy , and confining thereupon ; iesus importeth a saviour , christ importeth anointed ; now every servant of god cannot be termed a saviour , but may properly be called a christ , and an anointed . 29. this may be proved from the expression of david , psal. 45.7 . thou lovest righteousnesse , and hatest wickednesse , therefore god , thy god hath anointed thee with the oyl of gladness above thy fellows . see we here , that christ being anointed above his fellows , implieth that his fellows were also anointed , though in an inferiour proportion ; though the grand shower of graces fell onely on the head of our saviour , yet some stragling drops did light on all them who truly believe in him , so that every saint of god is a little christ or anointed , 30. they may also be called christians , that is the professours of the faith , maintainers of the doctrine which christ delivered to his apostles , and endeavourers to imitate the examples which he set before them . 31. here we must not forget how the heathen made another deduction , and etymologie of the word christians ; for such pagans , in the primitive times , beholding the love and charity betwixt christians , how they mutually relieved each others wants ; but especially , how they conversed together in the time of plagues and epidemicall diseases , comforting one another , when heathen people started from the embraces of their nearest relations : i say , seeing this , they conceived they were called christiani quasi chrestani , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek word for mild and meek , as more mercifull men , more pittifull and compassionate persons then any others . 32. but alasse , should heathens now look on the carriage and conversations of christians one towards another , how spitefull and cruell we are , how bearish , how borish , how brutish we are in our mutuall dissentions , they would conclude us not called from meeknesse ; so ill we broke our names . 33. come we now to the uses of what hath been delivered , which may serve to confute two sorts of people . first , those that are ashamed of the name christians . secondly , those that are ashame to the name christian. for the first , we charge this on the account of the church of rome , let them get it off as they can . for the word christian in the citie of rome , is taken to be a term of disgrace , a note or brand of infamy ; so that when they will disparage a person , they call him a * christian , which amounteth to as much as a silly fellow , a mean man , a man of no parts or endowments . 34. and will you know the true cause thereof ? it is this ; all pregnant wits of able and active parts , or of high and honourable parentage , enter themselves into some order : if men , of benedictines , dominicans , franciscans , carmelites , iesuites , &c. if women , bridgittians , clarians , &c. so that besides the name of christians , they have an addition from their order to distinguish them from the common sort of people . and if they be seculars of any considerable eminency , then are they known by their dignities of arch-deacons bishops , cardinalls , &c. so that such plain poore people which are without welt or guard of any such religious accessions , are called christians , as uselesse in the church , save as ordinary persons without any degree or dignity therein . thus christian passeth there for the civillest expression of a fool , and doth not rome shew her self to be antichristian to purpose , where the name of christian passeth for a term of dishonour , or at the best of diminution ? 35. in the second place we charge it on our romish adversaries , that they are ashamed of the name christian , because they write themselves dominicans , franciscans , carmelites , &c. pleasing and priding themselves in those titles , whilest the name of christian ( though not actually disowned ) is disused by them , and left in silence and obscurity . 36. but here the romanists turn our own ordinance against us , and assault us with our own weapons . they heavily accuse us for being ashamed of the name christian , because calling our selves lutherans , calvinists , hugenotes , protestants , remonstrants , antiremonstrants , &c. thus as mary complained , john 20.13 . they have taken away the lord , and i know not where they have layd him . they charge us that we have left out and lost christ , under those many strange names we have assumed to our selves . 37. i must enlarge my self in answer to this objection . and first i lay down this foundation , that we never took these names unto our selves , but they were fixed and fastned on us by the spleen & envy of our romish adversaries ; and here we appeal to any unbiassed person to be judge betwixt us , whether this be fair and ingenuous dealing of the papists ? who first asperse us with such nicknames , first call us so , and then accuse us for being called so . and this will plainly appear , upon a particular examination of the aforesaid names . 38. to begin with lutherans and calvinists . this we say . we acknowledge luther and calvin two eminent instruments of gods glory in their generations ; whereof the first was more then a common man , armed cap a pe , with a couragious spirit , to break through , and rout the ranks of the romish superstitions . however , we utterly disclaime to be called by their names : call us lutherans , call us calvinists , call us protestants , or what they please , we stand silent , and return no vous aves , as utterly unconcerned in that call , onely we sind our tongues , when termed christians : for the disciples were called christians first at antioch . 39. we reade a passage isaiah 4.1 . much appliable to this purpose . and in that day seven women shall take hold of one man , saying , we will eat our own bread , and wear our own apparel , onely let us be called by thy name , to take away our reproach . here we may plainly perceive , that it is the prerogative royall of the husband alone , and part of his maritall priviledge to have his wife denominated from him . god therefore who is a jealous god , may justly be suspitious of our church her loyalty , if offering to be named from any other , but from christ her husband . 40. what saith john the baptist ? john 3.29 . he that hath the bride is the bridegroom : but the friend of the bridegroom which standeth and heareth him , rejoyceth greatly , because of the bridegroomes voice , this my joy therefore is fulfilled . we allow luther and calvin friends of the bridegroom , shining and burning lights , starres of the first magnitude , but christ alone is the husband , the bridegroom to whom our church humbly and heartily applieth it self , triumphing to be called after his name alone . 41. come we now to the third term of protestants , wherein we take no delight , as cast upon us by our adversaries . here first , we confesse that in a generall sence all the saints of god may be termed protestants . s. paul himself was one , 1 cor. 15.31 . i protest by your rejoycing which i have in christ iesus our lord , i die daily . protestation is no more then a solemn and serious profession of the truth . 42. but the name of protestants , as imposed on those of our church , had this originall . the german princes being in war with charles the fitfh emperour , drew up an instrument which they called a protestation , containing a breviate of the articles of their religion , in opposition to the superstitions of the church of rome ; and this they protested jointly to defend , with their lives and estates : hereupon their adversaries termed them protestants ; a term now extended to all of their perswasion : but it can never be proved that we took that name to our selves , or took any delight or contentment therein , as too narrow a name of party , whilst rechoboth , god hath made us room in the word christians , seeing that we rejoice in the latitude and comprehensivenesse thereof . 43. as for the name hugenots , it was imposed by the papists on the servants of god , who declining the common superstition repaired privately to s. hughs gate at toures in france , there secretly to here sermons , and receive the sacrament . but it cannot be evidenced , that ever they of the reformation in that countrey , appropriated the name to themselves , or did ever style or write themselves by that appellation ; the same may be said of the remaining names , which without our consent , yea against our wills , have been fastned upon us . 44. here i will not descend to those petty names of private sects , which these last ten yeares have produced , nor will i honour them with any mention . chiefly , because as the youngest of discretion in this congregation , may remember the beginning of such names , i hope the oldest may live to see the end of them , when such ridiculous and absurd names shall utterly be abolished . 45. come we now to the second sort to be confuted ; namely , such as are a shame to the name of christian , and these may be reduced to three ranks . 1. the profane . 2. the ignorant . 3. the factious . to begin with the first . such may justly forfeit the title of christian , whose works confute the word , and conversations contradict their denominations ; let such either live as they are called , christians , or be called as they live , pagans . 46. scipio the worthy conquerour of africa , had a son that had nothing of his father but the name , being cowardly dissolute , and given to all debauchery . it happened that he came into the senate-house with a ring on his finger , wherein the picture of his father was most lively made ; where the councel , by an act of state , commanded him to forbear the wearing of it , adjudging it unfit that he should wear his fathers picture , who would imitate none of his fathers virtues . 47. i am sorry the story is too naturall to be applied , and your meditations have prevented me herein . let them no longer abuse the name of christ , but desist from making any further use thereof , except they will make a reformation of their lives , with all possible speed , to an acceptable proportion . 48. secondly , it confutes the ignorant , which wear the name of christ , yet can give no account of christ , from whom they were so named ; demand of them a reason of their denomination , and they are utterly unable to return any satisfaction . 49. laban being questioned for his cozonage by his nephew jacob , for substituting leah in stead of rachel , had nothing to plead for himself , gen. 29.26 . save onely that it was the custome of the countrey not to marry the younger first . so were some countrey people taken to task , and seriously catechized about the cause of their names , they would render no other reason , but the custome of the place they lived in ; it hath been fashionable say they for many hundred of years , our fathers , grand-fathers , great grand-fathers , time out of minde , have been called christians , and we succeed , as to their lands , so to their appellations . 50. it is sad there should be so much darknesse in our land of goshen , where the gospel hath been so plentifully preached , and publickly professed : these things i could as heartily wish they were false , as i do plainly know they are true . 51. lastly , it confutes those who are factious , and willingly and wilfully make rents in the church ; how can these without apparent usurpation be intitled christians ? 52. well , to conclude , let us leave off all by-names of parties , interest and factions , and return to our best , largest , and ancientest name of christians : best , because no doubt imposed , if not by the command , by the consent of god himself , and therefore good reason it should alwaies continue as an honourable denomination . we reade , gen. 2.19 . that whatsoever adam called every living creature , that was the name thereof . it seemeth he gave them expressive and significant names , such as were breif definitions of their natures , or else god would have reversed and revoked them , and not have suffered them to stand and remain ; seeing therefore the name of christians was given by a greater then adam , being , if not jure divino , at the least jure apostolico , by the joint concurrence of the apostles thereunto , let it last to all posterity . 53. yea , as this is the best name , because the best men were the authours thereof , so is it also , because of the best matter contained therein , the name christian well understood , it preacheth a double sermon unto us . 1. it putteth us in mind of what christ hath done for us , and the many benefits we obtained by his life , death , resurrection , and intercession . 2. it is a remembrancer unto us of what we should do for christ , in gratitude to the many favours he hath done for us . 54. secondly , christians , it is the largest name , it takes in all christs little flock within the compasse thereof , agreeing in the same fundamentall doctrine , though there may be difference betwixt them in unimportant controversies , where the errour doth not intrench on salvation ; though their opposites may unmercifully censure and condemn them for the same . o! if god were not more mercifull to us then we are charitable one to another , his flock would be so little , it would not deserve the name of a flock . 55. 3. it is the ancientest proper name ; believers , saints , brethren , disciples , they were but epithites and appellatives ; and though they still be in being and lustre , yet they are all out-shined with the word christian , the best , largest and ancientest name for all of our profession ; and the disciples were first called christians at antioch . finis . the worst of evils . ephes. 2.3 . and were by nature the children of wrath even as others . by t. f. b. d. london , printed by r. daniel , mdclvi . the worst of evils . ephes. 2.3 . and were by nature the children of wrath even as others . in this chapter s. paul is the remembrancer to the ephesians , and reades them a lecture of their badnesse , before their calling and conversion ; & surely such thoughts are right profitable to christians , to call to minde how bad they were whilst they were wilde olives , before they were ingrafted into christ : for first it will raise their thankfulnesse to god ; what am i , or what is my fathers house , that thou shouldst bring me hither ? it will make us pay one tribute of praise more fully , more freely , when we consider if we be vessels of honour , it is no difference in the clay , but in the pleasure of the potter . secondly , it is excellent physick against the pleasure of pride , to let our souls bloud with the consideration how bad we have been ; he that will not confesse his former badnesse , i suspect his present goodnesse , whether he hath any or not . lastly , it will make us both pitty the present wofull estate of wicked men , and hope well , and pray heartily for their future conversion ; why should we fear that arm of god should be too short for others , that could reach us ? thinke not that we are the last lost sheep that shall ever be found ; the most crooked tree will make timber for the temple , if god pleaseth to hew it . for these and other reasons , s. paul in this chapter paints out to the life the dead estate of the ephesians , whilst they were in trespasses & sinnes , following their own lusts , and the power of the prince of the aire ; and in conclusion showes the cause thereof , namely their corruption by nature ; so that the last item in this black bill is in effect the very imprimis of all the rest . and were by nature the children of wrath even as others : we will observe this plain method . 1. that by nature all are the children of wrath . 2. how it comes to passe that we are so . 3. seeing so it is , what good use we may make thereof to our selves . 1. that by nature we are the children of wrath , is the very language of my text ; yet lest any should object my text should be but a single instrument , heare how it is tuned according to the dolefull consort both of scripture and reason in this point : of scripture , psal. 51.5 . behold , i was shapen in iniquity , and in sinne did my mother conceive me : romans 5.12 . wherefore as by one man sin entred into the world , and death by sinne , and so death passed upon all men , for that all have sinned . 2. by reason , fetcht from the mystery of circumcision under the old testament , & baptisme in the new ; the whole , saith our saviour , have no need of the physitian , but those which are sick . secondly , because we want that original righteousnesse wherein we were created , and which is required to the purity and perfection of our nature ; which righteousnesse was in adam who was created after gods own image , consisting chiefly in knowledge and holinesse ▪ as for adams knowledge , he gave sufficient proof thereof in giving names to rhe creatures ; if a godfather at the font give a foolish and fond name to a child , the bishop at confirmation hath power to alter it ; had adam either imposed improper or insignificant names on the creatures , god no doubt could have reversed and revoked them , but the text saith gen. 2.19 . whatsoever adam called living creatures , that was the name thereof , god did concurre with adam , and approve their names as brief definitions of their natures : nor was his sanctity any whit inferiour to his knowledge , each faculty of his soul did look straight forwards on his proper object without squinting aside on any other ; so that what was said of this great world , was as great a truth of this little world man , and behold all things therein were exceeding good ; now because we want thi● originall righteousnesse , we are therefore the children of wrath . thirdly , because all the part● and powers of our soul and bod● are depraved with originall corruption : now as nehemiah did by night survey the ruines of the walls of jerusalem , so let us with shame , sorrow and silence , behold the breaches and dilapidations of our souls . our understandings are so bad that they understand not their own badnesse ; our wils which are the queens of our souls become the vassals of sin ; our memory like jett good onely to draw strawes , and treasure up trifles of no moment ; our consciences through errours in our understanding , sometimes accusing us when we are innocent , sometimes accquitting us when we are guilty ; our affections all disaffected and out of order ; must not that needs be a monstrous face wherein the blewnesse which should be in the veins , is in the lipps ; the rednesse which should be in the cheeks , in the nose ; the hair that should grow on the head , on the face ? & must not our souls needs seem ugly in the sight of god , who have grief growing there where joy should , & joy where grief should ? wee love what wee should hate , & hate where we should love ; wee fear where no fearis , and fear not where we ought to fear ; and all our affections either mistake their true object , or exceed their due measure : this made the purest pagans see somewhat of their naturall impurity , and the most refined philosophers complain of their drowsinesse by nature ; they saw al● was not right , all was not well which made them complain tha● nature was noverca , a stepmother nature was a mother in law , but when or how their own mother dyed , that they could not tell or remember ; they could not know how their souls forfeited originall righteousnesse , being a mystery too high for them to mount unto , who wanted the wings of holy writ , & the direction of s. paul in my text , that we are by nature the children of wrath even as others . here perchance some may expect , that as the master of the feast said to him that wanted the wedding garment , friend how camest thou in hither ? so i should demand of originall sin , foe and worst of foes how camest thou in hither , and by what invisible leakes didst thou soak into our soules ? but i desire if it be possible to present you this day with a rose without prickles , to deliver plain and positive doctrine , without thorny disputes or curious speculations , lest as abrahams ramme was caught in the thicket , so i imbroyle you and my self in difficult controversies ; and here in generall to prevent such objections as might be made against this doctrine of the wrath deserving condition of men by nature , pray hearken to these three excellent rules . 1. let us not with our wanton wit kick against the pricks of our own consciences , and goe about to prove by arguments that is not , which we by woefull experience find is , or that that is not just which is done by justice it self . 2. let us not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine of the chair to determine controversies between god & us ; for the wisdome of the flesh is a malefactor , no wonder if the malefactor being made a judge doth accquit himself : 2ly . it is enmity to god ; no reason that hee should be censured by him that is his enemy , his wayes i say which are often above reason but never against right : let us not make the pallat of corrupt flesh which savoureth not the things of the spirit , our taster in spirituall matters . 3. let us not busy our brains so much to know how originall sinne came into us , as labour with our heart to know how it should be got out of us ; but the worst is , most men are sick of the rickets in the soul , their heads swell to a vast proportion , puft up with the emptinesse of airy speculations , whilst their leggs and lower parts do wast and consume , their practicall parts do decay , none more lazy to serve god in their lives and conversations : and here the better to ballace both mine and your judgements aganinst all blasts and billowes of private opinions , hearken to the resolution of the church of england , as she hath delivered her self in the article which is the ninth in number , and beareth the title of originall or birth-sin : originall sin standeth not in the following of adam , as the pelagians do vainly talk , but it is the fault and corruption of every man , which naturally is ingendred of the of-spring of adam , whereby man is very far gone from originall righteousnesse , and is of his own nature inclined to evil , so that the flesh lusteth alwayes against the spirit ; therefore in every person born into the world it deserveth gods wrath and damnation : and that this infection of nature doth remain , yea in them that are regenerate , whereby the lust of the flesh called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the wisdome , and some sensuality , some the affection , some the desires of the flesh , is not subject to the law of god ; and although there be no condemnation for them that believe and are baptized , yet the apostle doth confesse that concupiscence and lust hath of it self the nature of sinne . so far the golden article , which as all the rest was written by their hands who had good heads and hearts , in whom wisdome did contend with their learning , but their piety was a conquerour above both ; who what they learnedly distilled out of the scripture , faithfully infused into these articles : and as the reall serpent of moses did devoure the seeming serpents which jannes and jambres the egyptian enchanters did make , so shall the truth of these articles outlast and outlive confute and confound all false and erroneous doctrines whatsoever ; even when wilfull heretiques shall have their eyes put out with the beams of truth , and factious schismaticks want a conventicle to hide their shame in , and furious innovatours either run themselves out of breath ( if the law do not first overtake them ) or else fall down through the giddinesse of their own brains ; and then shall the eternall truth of these articles want nothing but a foe to oppose them , because herein they concurre with the doctrine of s. paul in my text , that wee are by nature children &c , is it so that that we are by nature the children of wrath ? this serves to confute three sorts of people , namely those who either faintly affirm it , or flatly deny it , or falsely maintain it : faintly affirm it , and such are those as have written , peccatum originis non nisi ex duobus scripturae locis effoditur , originall sin is digg'd out but of two or three places of scripture ; is diggd out , do they mean is extracted by faithfull consequence ? as if what were so deduced were not scripture as well as that which is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many words ; is diggd out , and so are gold and pretious stones ; and are mysteries of religion of lesse price , because they are to be gathered by some pains ? is diggd out , and that is false , for it lyes above ground in plain and pregnant places of scripture , though these men had rather stumble at it then behold it . but out of two or three places of scripture , why , out of the mouth of two or three witnesses shall not every truth be established ? but out of two or three places of scripture , as if one were not all one with one thousand , when it comes from an infallible mouth ; places of scripture are not to be taken out by the tale , but the weight . thus these men labour to lessen originall sin ; o let us all labour to lessen originall sin , but not by extenuating it in our tenets and opinions , but by labouring to crucify & mortifie it in our lives and conversations ; and surely many mens immoderate diminishing originall sin , making it next to nothing , gave the unhappy occasion to learned illyricus to fall foul on that opinion ( if his meaning there be not mistaken ) that originall sin was a very substance indeed ; an opinion so absurd , that at the same time i could both laugh at the ridiculous tenet , and weep at the unhappinesse of the man that maintained it ; well , let us go backward , and if we want wherewithall to cover his nakednesse , let us do it with the sheets of his own books , and let his admirable mastery in other things crave a concealment of his errour in this . flatly deny it , and such are the pelagians , who say that all sinne comes onely by imitation , surely cain never learned to kill his brother by imitation ; he was the first that set that black coppy , and wrote not after any other . indeed children would not be so bad , or so soon bad , but for bad examples set before them ; but bad examples are not the root from whence childrens badnesse doth grow , but rather the water or compost tha cause it to spring and sprout more speedily . fasly maintain it , and so the papists , who though they allow the deprivation of originall righteousness , will not allow the depravation of our nature , but hold that we differ from adam no more then a naked man from him whose clothes are taken away ; and to make this more plausible , bellarmine creates in his brains , that adam was created with a reluctanty and rebellion of the inferiour powers of his soul against the superiour faculties thereof , nay blusheth not to affirm that god could not make a man so pure and perfect , but praeter dei intentionem ex conditione materiae , there would be such a rebellion in him : lord ! this same bellarmine at other times without necessity and against reason could conceive how omnipotency props up accidents without a substance , and makes the same body at the same time in severall places , and now he cannot see how an infinite power is antidote strong enough to expell out of the matter any venemous quality whatsoever : true it is that there was in adam , motion , tendency , and propensity of each faculty to its proper object , but as for any obliquity and deordination in them , it neither was nor could be , as repugnant both to gods goodnesse and mans perfection : but thus they go about to make ( as i may say ) some corption in adam in his state of integrity , that they may make way for some integrity in the sonnes of adam after their corruption : but the best is , that as the pharisees act. 23.9 . though enemies to s. pauls person , yet friends to his tenets about the resurrection from the dead , and valiantly vindicated both him and the truth from the sadduces who traduced him for an heretick ; so the dominicans who are sound in this point , that we are unsound by nature , defend both us and the truth against the iesuiticall faction that maintain the contrary : on then with courage you learned friers , and may the school of dominick be too hard for the sheild of loyola ; whilst verity is on your side , let victory be at your backs , may you as far surpasse your enemies for piety and solid learning , as they go beyond you and all honesty , in policy and treacherous designes . and thus whilst they fight one against another , let us come to our selves , and apply what hath been delivered , first to those that are children to parents , then to those that are parents to children . ye children to parents have heard how wee are by nature the children of wrath even as others , which wrath-deserving condition is derived to you from adam by your immediate parents , they alas could not convey life , but must pass death unto you also by the same grant , yet this ought not to lessen your love , abate your affection , diminish your duty unto them , isay 45.10 . woe unto him that sayes to his father , what hast thou begotten ? or unto his mother , what hast thou brought forth ? rather imitate the example of david , though he complained that in sinne had his mother conceived him , yet he was a father to his father , and a mother to his mother in her old age , taking order with the king of moab that they should be provided for , 1 sam. 22.3 . grant our parents should turn ostriches unto us and forsake us when we are young , wee neverthelesse are to be storks unto them , and feed them when they are old , having received from them under god the greatest benefit that can be , our being . ye parents to children have heard that this wrath-deserving condition is derived by you unto your posterity . how solemnly , seriously , and religiously then ought marriage to be undertaken and used ? how too too blame are they who adde to this naturall corruption other stains before god and man ? antedating their wives , whores , and heirs , bastards ; a sinne in some places that is made so common , that t is made no sinne : have wee too little wickednesse of peor , whereof wee are not cleansed unto this day , that before the old debt be satisfied ye runne on a new score , and adde bastardy and illegitimation to the naturall infection of your children ? 2. secondly , yee see how ( though against your wills ) yee have propagated this wrath-deserving condition unto your children ; know then that you are bound both in honour and honesty , civility and christianity to pluck them out ( what lieth in your power ) of this pit wherein they are plunged ; and this ye may doe , first , by embracing the speediest opportunity to fasten the sacrament of baptisme upon them ; by baptisme the condemning power of originall sinne is drowned , in the font the bane is removed , the blot doth remain , the guilt is remitted , the blemish is retained , the sting is gone , the stain doth stay , if not consented to it cannot damn us , though it may defile us . in baptisme , the finall-peaceable-commanding power is washed away , ever after it may be in us , not over us , it may rule as a tyrant , not a king , being ever resisted , often subdued , though never expelled . some prisoners have eaten off their irons with mercury water , but there is no way to fret of the fetters of originall corruption , ( wherewith our feet are hurt in the stocks , the irons have entaed into our souls ) but by the water in baptisme , and therefore take heed how yee needlessely deferr it : let marriage feasts be put of till the parties have got their wedding wardrobe , let churching be deferred to attend the perfect health of the woman , let funerall pomps be delayed , they may be put of without danger , which rather please the living , then profit the dead : these are moveable feasts whereof yee make your own almanacks , and set them to fall higher or lower , sooner or later , at your own pleasure , but oh take heed how causelesly ye put of the baptizing of your children , stand not on the shadow till ye loose the substance , ne quod deferatur auferatur , lest what ye delay god deny , & whilst you deferre the christening of your child , god take away the child to be christened , and then , though i will not be the judge to condemn the child , were i one of the jury i should scarce accquit the father . secondly , let them not want good prayers , which if steept in tears will grow the better , good precepts , good precedents , and shew thy child in thy self what he should follow , in others what he should shun and avoid , let them not want wholesome correction , if occasion require ; blast not their souls with the honey-dew of cockering and indulgence ; fetch those little malefactors from the hornes of the altar , from the sanctuaries of their mouthes , sides , lipps and bosomes : what saith solomon ? folly is bound up in the heart of a child , and the rod of correction shall drive it out , not drive out the heart , but the folly ; never was brave spirit spoiled with moderate correction . but the mischeif is , that as in the beginning of the year we make much of those weeds which bring the first newes of the approaching spring , nettles are used for pot-hearbs , and s●llets made of eldern buds , so fond parents welcome and embrace in their children the first beginnings of sinne , yea please themselves to hear their infants dispraise god , swear , call names , talk wantonly , yea this is accounted wit in the little children ; i am sure it is want of wit in the greater children , for so i may fitly call their foolish parents who take delight therein . i say no more , but as for those parents who will not use the rod upon their children , i pray god he useth not their children ▪ as a rod for them . now least those who at this present time are neither children to parents , nor parents to children , should complain with the grecian widdows that they this day are neglected in the dispensation of my doctrine , hearken to a generall use which will take us all in , let us all take notice of a bad principle which lurks in our hearts , this naturall corruption which deserves the wrath of god ; in the low countries half their houses ly buried in the ground , the laying of the foundation is counted as much as the rest of the building ▪ so half our badnesse lyes secret and unseen , consisting in originall corruption , whereof too few take notice , for though ( as i have said before ) baptisme taketh away the commanding and condemning power thereof , yet the blot still remaining ( as by woefull experience we daily find ) makes us backward to all goodnesse , and headlong forwards to all badnesse , this is that which s. paul to the romans ( who though he might touch at an improper expression , sure would never land there and dwell so long therein ) calls sinne fourteen times , and we shall find it fourteen thousand times to be so in our selves . away then with the sick doctrine of the soundnesse of freewill , and merit of works ; we have alwayes that in us which baneth the perfection of all our performances , namely the lawless law in our members which rebelleth against the law of our mind , and leadeth us captive to the law of sinne which is in our members : thou shalt not commit adultery , and thou shalt commit adultery , thou shalt not steal , and thou shalt steal , thou shalt not bear false witnesse against thy neighbour , & thou shalt bear false witnesse against thy neighbour ; witches ( they say ) say the lords prayer backward , but concupiscence ( this witch ) in our soul , sayes all the commandments backward , and makes us crosse in our practise what god commands in his precepts . thus every day we sin , and sorrow after our sin , and sin after our sorrow , and do what we would not , and would what we do not , and the vvind of gods spirit blovveth us one vvay , and the tide of our corruption hurryeth us another : these things he that seeth not in himself is sottish-blind ; he that seeth and confesseth not , is damnably proud ; he that confesseth and bewaileth not , is desperately profane ; he that bewaileth and figheth not against it , is unprofitablely pensive ; but he that in some weak manner doth all these , is a saint in reversion here , and shall be one in possession hereafter . finis . the snare broken . genes . 49. vers . 6. o my soul come not into their secrets . by t. f. b. d. london printed by r. daniel , for j. s. 1656. the snare broken . genes . 49. vers . 6. o my soul come not thou into their secrets . among the many arguments to prove the pen-men of the scripture inspired by the spirit of god , this is not the last and least , that the pen-men of holy writ do record their own faults , and the faults of their nearest and dearest relations : for instance hereof , how coursly doth david speak of himself ? so foolish was i and ignorant , i was as a very beast before thee . and do you think that the face of s. paul did look the more foul by being drawn with his own pencill , when he sayes , i was a murtherer , a persecutor , the greatest of sinners , &c. this is not usuall in the writings of humane authors , who praise themselves to the utmost of what they could ; and rather then loose a drop of applause , they will lick it up with their own tongues . tully writes very copiously in setting forth the good service which he did the roman state , but not a wo●d of his covetousnesse , of his affecting popular applause , of his pride and vain glory , of his mean extraction , and the like . whereas clean contrary moses , he sets down the sinne and punishment of his own sister ; the idolatry and superstition of aaron his brother ; and his own fault in his preposterous striking the rock , for which he was excluded the land of canaan . no wonder then if he tell the faults of simeon and levi , both their cruell murther , and the heavy curse which their father laid upon them . old jacob lyes now a dying , the lanthorn of his body was ready to be broken , and the light that was in it to be ex●inguished ; his twelve sonnes get about him , every one expects a blessing , and they raise their intentions the more , because they knew that he was a prophet . he begins sadly ; reuben hath a check , and simeon and levi have a curse . no doubt old jacob as a private man had affection to them both , but now he speaks to them as a prophet ; he knowes no naturall affection , being acted with spirituall inspiration ; he leaves off flesh and blood , being prompted by the spirit of god , and tells them , cursed be their wrath , for for it was fierce , and their anger , for it was furious . i shall use no other method in the words , but such observations as are pertinent to the text , & profitable for your souls . first , o my soul , &c. seeing jacob doth entertain a discourse with his own soul , wee may learn , a christian who can discourse with his own soul , may make good company for himself . this was davids precept psal. 4. vers . 4. commune with your own hearts upon your beds ; this is no contradiction , there is a kind of discourse which makes no noise : this communion is the heart of heavenly meditation , he may give himself a question , and answer it himself ; and david what he prescribes to us , practises himself , when he sayes , why art thou so sad o my soul , and why art thou so disquieted within me ? trust still in god. had people this art of entertaining a time to discourse with themselves , it would prevent much mischief ; thou mayest divide thy soul into severall parts , and thou maist discourse if thou wilt with every faculty , with thy understanding , memory , fancy , and the severall affections of thy soul. ask that question of thy understanding which philip askt of the eunuch , acts 10. understandest thou what thou readest ? call your understanding to account whether you understand what you read or not . ask thy fancy that question which acbish once propounded to king david , where hast thou been roving all this day ? bring thy fancy to account . ask that of thy memory which the master did of the unjust steward , luke 16. give an account of thy stewardship ; ask thy memory what good hast thou measured up . when thou findest thy self transported with mirth , ask thy soul that question , god did to sarah , why laughest thou ? when thou seest the passion of anger grow too violently upon thee , ask of it that question which god did to the prophet jonah , doest thou well to be angry ? consider , if you could thus discourse with your selves , you would prevent much bad company ; for when we runne into the company of good fellowes , wee have but one thing to pretend unto as a thing incident to mans nature , that he loves company . but if we could entertain this discourse with our own souls , wee should be never lesse alone , then when we are alone , and abate the tediousnesse of solitarinesse with good society . oh my soul come not thou into their secrets . the next observation is , that wicked men have certain secrets , which they communicate to those of their own society . wee read in the 26. psalm of the secrets of the lord ; now as the lord hath his secrets , so the devil hath his secrets of iniquity ; and the reason why they keep them secret , is , because otherwise they would not attain to those ends which they propound to themselves : if all their designes were open , they would be frustrated and never obtain their hellish intents , and therefore that they may not be hindred in bringing them about , they keep them secret . and yet know by the way , though they are secrets to men , they are not secrets to god ; all things are naked and open before him , he is the searcher of the heart and reins . but no further of this ; i come to that which is of more concernment . it is a dangerous thing to come into the secrets of wicked men . i divide wicked men into two sorts , those that call people into their secrets , and those that come into their secrets when called ; the principalls , and the accessaries : there is a generation of people that think they will fare well enough , if they be not the first contrivers , or the most active instruments in an evil designe : they think this will bear them out , if they came in but by the by ; oh beloved , know it is not enough to excuse thee . and know that a man may come into an evil secret , and not command it , contrive it , or act it . first by consent to it , thus ( not s. paul ) but saul the persecutor came into the mischievous secret of stoning stephen ; for though it was openly acted , yet it was privately plotted . and what did saul do ? he threw never a stone , he did not , but i tell you what he did , he kept the clothes of those that did it : the iewes put off their upper garments that their hands might be at the more liberty , with the more strength and steady aime to throw their stones at him , which their sleeves hindered ; now paul standing by , and keeping the wardrobe of their clothes , was equally guilty with them in that act . the next thing by which a man may be guilty of a wicked sercret , is by concealing of it , and we find that god brought heavy judgements upon meere concealing . in the fifth of the acts , it is said of ananias that he kept back the price , his wife being privy to it , it is not said shee did consent , but onely conceal it . now s austin saith in this case it is one of the hardest things to clear gods judgements . god is just , the fault was in her use of this action , she might have discovered it unto the church , and so have been spared . thirdly , by commending it ; though we neither consent to it , or conceal it , yet if thou commend it , thou dost adopt that wicked act to be thine own , and draw the guilt thereof upon thee ; and so men come to be guilty of other folkes sinnes . but if a man be a minister or a magistrate , he may be guilty of sinne otherwise , and neither of these wayes here spoken of ; the minister if he doth not publickly reprove it , and the magistrate if he do not punish it . the minister , if he do not reprove it with christian discretion and moderation ; though in the sinnes of great men there is much more danger in reproving them . a crack or want of repair in the top of a steeple is more dangerous to mend then any part ; the mason must have many devices to climb unto it with the danger of loosing of his life : so it is dangerous to reprove great persons to high for us to meddle with . but if we be called to it , we must trust in the assistance of god ; and wee partake of their sinnes if wee do not reprove them . but the magistrate is guilty though he do reprove it , if he do not punish it . ely did reprove his sonnes , it was well he did it , but this is not enough , the heinousness of their offences was of that nature , that the proud flesh must be cut off , and not be suffered to fester in the body . but he being a magistrate and not punishing of it , suffered himself . but now let us come to know the secret ; what was the mischief which these two had done ? the story is large , and is set down by the spirit of god in the 34. of genesis . now may i request you , when divine providence shall carry you to your quiet meditations , to read the whole story . i shall give you a brief account of it . iacob had but one only daughter , and shee would go gadding abroad to see other daughters ; see what comes of the wandring of virgins from their parents houses , for this was it which wrought her misery , she would go abroad to see fashions , and going forth , she sees and is seen by the prince of the land . give now shechem his due that did her this wrong , he was more honest in his dishonesty then many in this age , who when they have improved their wicked thoughts upon womens weaknesse , how many are there who do scornfully & spitefully throw them off , and triumph in the conquest they have gotten by their own treachery , and the others fault , and throw away the snuff of their wantonnesse which ends their love ? it is said of thamar the daughter of david , that after ammon had abused her , he fell from her ; but shechem had more generous principles , he doth endeavour to make her , whom formerly he had made his harlot , to be his wife . this done , the sonnes of jacob will not consent , unlesse they be circumcised , which done , in comes simeon and levi and kills them all , men , women and children . now two things give accents to their cruelty . first , that they abused the holy sacrament of circumcision , which god had appointed for a signe and a seal to the children of israel , and to make this a cloak to their murtherous intents this is the first aggravation , they brought heaven into their intended designes . the second was this , that whereas the offence done was personall in shechem ; yet the punishment fell upon the whole city , and the women and children . what mischief had the women done , whose known weaknesse is their profest armour against any true valiant man ? what fault have little infants done , whose fathers were the onely committers of the faults ? this added to their cruelty . but as a musket makes no report when discharged in the same place and time with a full cannon ; so the act of these is but small in comparison of the cruelty of which this day is our gratefull remembrance : my soul come not thou into their secrets . it was a secret in its nature , but a greater secret in regard of the time and place in which it was committed ; it was plotted in the bowels of the earth , and they undermined many yards therein , least the sun ashamed to see it should discover it ; or as if they would creep neerer to hell , from whence it was first invented . and it was a secret in respect of the persons who were joyned and soldered together with an oath of secresie ; and mark a double concurrence of cruelty in this secret . the sonnes of iacob abuse the sacrament of circumcision , under the covert whereof they might the better bring to passe their intended villanies ; so gardiner , he gave the sacrament of the lords supper , to all those that were conspirators in this wicked designe and treason ; that so he might enjoyn them to the greater secrecy . and as in the secret of iacobs sonnes there were men , women & children slain ; so these traitors intended not their cruelty against the king onely , but surely that blow had not been given , but many thousands of people whose occasions might have summoned them to that place , would have been sent with the peers of the land the same way of destruction . i do not question but there are those here present , whose memories have not let fall the day of this great deliverance ; for it must not be said that the deliverance extended onely to those then living , but wee , though then in our mothers wombs , and not thought on , participate fully in the enjoyment thereof . for had it been effected as it was intended , it is easie for you to judge and conceive the sad condition this land had groaned under ; had it took effect the miseries of this land had been great , but the dishonour to god had been far greater , and if god had suffered it to come to passe , presently they had censured their own actions to be good and just , but the snare is broken , and we are delivered . oh let your prayers be therefore joyned with mine , that wee may be all kept from the secrets of wicked men , and in a thankfull remembrance be constant in our praises to god for this dayes deliverance . some desire that this day may not be kept , but forgot , and methinks it looks with a paler colour in the almanack then it use to do , but next year it will be a full jubile , fifty years since the contrivance thereof : let all those whom god shall lend life unto that day , keep in your minds the memoriall of so great a blessing , and to preserve the memory thereof , for what principles of false doctrine had infected this land , had this plot taken effect ? and therefore it shall be my prayer ; that god will write thankfulnesse in your hearts to a continuall remembrance of the same . finis . strange justice . iudges 19.30 . there was no such deed done nor seen , from the day that the children of israel came up out of the land of egypt , unto this day : consider of it , take advice , and speak your minds . by t. f. b. d. london printed by r. daniel , for i. s. mdclvi . strange justice . judges 19.30 . there was no such deed done nor seen , from the day that the children of israel came up out of the land of egypt , unto this day : consider of it , take advice , and speak your minds . tragedyes begin smiling , but end weeping & bleeding ; so this chapter : the former part thereof merry with feasting , the latter mournfull with murther , a murther most strange , most true ; and give me leave a little to unfold the manner thereof , the rather , because it it a leading case , & i pray god that it may never hereafter have any to follow it . a namelesse levite with his wife journeyed on the highwayes side , waited on by one servant . balaam the false prophet rode in state with his two men : numb . 22. the levite in this chapter is decently attended , has his man : how many poor ministers now adayes for want of means are forced to be slaves to others , and servants to themselves ? going on they come to the city of gibeon , whose inhabitants were notoriously wicked , addicted to the sinne of sodomy , where all the pleasure and delight consisteth in the enormity thereof . but as lust in this city was hot , so hospitality was cold , none invite this levite home to their house ; for then amongst the jewes there were no inns , or rather every house was an inne , wherein strangers were freely entertained , and at their departure thanks was all the shot they had to discharge . at last comes an old man from his work out of the field at evening , and gives him a free invitation ; mark ( i pray ) his character , ● he was an old man : your youthfull gallants have more bravery on their backs , then bounty in their hands ; alass ! they have been born since the death of hospitality . even amongst us for the most part they are old men of an ancient stamp and edition almost worn out , which are most to be commended for their hospitable bounty . 2 , he came from his work , those are most pitifull to others , who are most painfull in their own callings . your great gamesters that will play away an estate by whole-sale , are loth to retaile out an almes to the poor , whilst commonly the best husbands are the best house-keepers ; liberality being a fire that is maintained by thrift . the levite entred into his house , but finds the haven more dangerous then the open sea ; more safe might he have been in the wildernesse amongst beasts , then in the city amongst beastly men , who now presse to offer that violence to his person , which is not to be named amongst christians . at last they are content to spare the levite himself ( which i impute not to their pity , but to gods providence ) and make his wife the prey of their lust ; till the violence and variety thereof caused her sudden death ; where marke by the way the justnesse of the wayes of god. this woman had formerly been false to her husband vers 2. and now see wherein shee had offended , therein is shee punished . culpa libido fuit , poena libido suit . by lust shee had sinned , by lust shee doth suffer . she that could not be content to be severall to her husband alone , is now against her will made common to so many , till it cost her her life ; yet it might please god so to sanctify this affliction unto her , as thereby to bring her to a sight and sorrow for her sinnes , and her shamefull death on earth might occasion to her a glorious life in heaven . her husband laying hand on her corps , with a knife cut it into twelve parts , and severally sends them to the jury of the tribes of israel . hard hearted husband , if the least pity be alive in thy breast , offer not this wrong unto the dead . is it not enough that her soul is parted from her body , but her body also must be twelve times parted from it self ? suffer her ashes to sleep in quiet , the pawn for the return of her soul ; methinks that knife that cuts her hands should pierce thine heart : but comdemn not the levite for this deed ; it was not cruelty , but pitty and piety that moved him unto it , that the sight of the corps might make the jewes the more throughly prosecute the cause , and every tribe that had a part of her body , might have a part in revenging her innocent bloud . her mouth onely spake whilst she was living , now each peice of her mangled corps speaks when shee is dead , whilest the israelites both attentively heard and judiciously understood the language thereof , which made them condemn the causers of her death for matchlesse offendors : many men have done villanously , but these surmounted them all , there was no such deed done nor seen since &c. i will not mangle my text as the levite his wife , with often dividing it ; let it suffice to observe therein two principall parts , first , a narrration of a notorious villany , there was no &c. 2 the prescribing of wholesome orders for the future : consult , consider , and give &c. in the first , two commendable practises of the iewes commend themseives to our meditation . 1 first , they were well skilled , well versed in the severall actions which were done in their country before their time , and used to match & compare one deed with another , to see which was better , which worse , which more which lesse vitious ; and amongst the army of sinnes behold this in my text stands like a saul , stands higher then his fellows by the shoulders upwards . herein let us follow the example of the israelites , let us read histories that we be not made an history ; let us compare the passages of the time past with those of the present age ; for as it is a great blemish in a gentleman though never so proper and personable , if he hath but such a crick in his neck , that he cannot turn his face backward to see what is behind him : so it is a great shame in such a one as pretends to learning and wisedome , if by the benefit of wisedome he cannot reflect the eyes of his mind backward , and see those things which were done in the dayes of his fathers , and in the old time before them . you therefore that have the chronicle of our kings in your houses , the acts and monuments in your halls , condemn them not to a desk , as the jews did their harps to the willows , rather for sight then service , till moths have fretted out the bookes as worms have eaten the bodies of those worthy men who compiled them ; but at your best leisure read and peruse them . but when you have read all humane authors over , they will be but so many muddy and brackish channells to the pure and fresh fountain of gods holy word : meditate therefore in the same both day and night , wherein alone you shall find stories more true , more various , more pleasant , more profitable , then all other writers ancient or modern are able to afford . 2. the second praise-worthy practise in the israelites is this , they kept the solemn and constant memorial of their coming out of the land of egypt ; from which as from a memorable aera , and remarkable epoche they used to date , and compute their severall actions ; not since the day that the children of israel came out of the land of egypt . and good reason they had to remember it ; god then bestowing on their fathers a great deliverance , who whilest they lived in egypt , lived in continuall slavery . indeed they had meat enough ; which may serve to condemn the cruelty of some masters to their servants now adayes , who though they give them their bellyfull of work , will not give them their bellyfull of victualls . the egyptians dealt better with the jewes in this kind ; of onions , cucumbers , and the flesh-pots of egypt , they had their full by their own confession . yet their life being a bondage must needs be miserable ; liberty being the very life of our life without which our life is a continuall dying . yea the coming of the children of israel out of egypt may in some sort seem to them to have been the creation of the world ; adam was made of the dust of the earth , they then fetcht from the clay of the earth , whereof they had made many hard bricks , though not half so hard as the hearts of those taskmasters , which were set over them ; the world was made of nothing , the jewes when they came out of egypt , being made formerly for outward respects no better then nothing . and as their remaining there was miserable , so their removing thence was miraculous ; wonderfully therefore should they have forgot themselves , if they had forgot gods wonders towards them in this deliverance . and have not wee english men as many and remarkable deliverances as ever the jewes had ? some common with us to all christans , as the second birth day of the world at the birth of our saviour . you therefore that are clarks and notaries , who in dating of acts and instruments , with your posting pens make such frequent mention of the year of the lord , labour that those words which have been so often written with your hands , may once be written in your hearts , with the benefits accrued to all mankind by the birth of our saviour . some proper to this our nation alone , as the deliverance from the spanish invasion in 88. naomi said to the men of bethlehem , ruth 1. call me not naomi fair ; but call me mara bitter , for the lord hath afflicted me , i went out full but return empty , &c. so might that great fleet say , call me not the invincible armado , but call me the conquered armado ; for the lord hath punished my pride , i went out full , the terrour of the world , but return empty to the scorn of all nations . go then you spaniards , bragge of lisbon , bilboa , and toledo blades ; sure i am that then an english sword managed by the arm of the god of heaven was proved to be the best mettall . nor lesse miraculously from home-bred conspiracy in the gunpowder treason , where the reason onely was intention , but nothing ( thanks be to god ) brought to execution , but the traytors . well , it s said that things written in marble are most durable in difference of time ; i would not wish to us a marble , hard or stony heart , but such a one as is soft , tender and pliable , and surely this will sooner receive and longest retain the print of gods favours unto us , and principally of these deliverances wherein the people of england may be said to have come out of the land of egypt . now that this sinne in my text may appear in its proper colours , consider with me ; first the party to whome the wrong was offered was a stranger ; the word stranger in the very mention of it ought to carry with it a protection from all wrongs ; the heathen romans were so christian in this kind , that if their enemy chanced to enter into their house in nature of a stranger , there was a cessation from enmity , during his abode under their roof , and revenge gave place to hospitality , secondly she was a woman , & that sex may seem in some sort to be fenced from injury , because it is not fenced from injuries . for such is the known weakness of women , that wee count it weaknesse in men to offer them any wrong , and our modesty is the best safeguard and defence for theirs . thirdly , she was a levites wife , and methinks some shadow of sacrednesse should be reflected from him on her . fourthly she was abused to death ; indeed she died not presently , but before she came into the house , her soul got out of her body , and even in our law it is murther , that comes within the compasse of a year and a day ; now murther you know is a crying sinne , yea , like stentor the graecian , it shouteth louder then 50. other ordinary offences . the monster mother may smother her child , but when she hath done , she cannot smother the murther of her child . fifthly , abused to death by a whole city : those are deceived who conceive the multitude of offendors diminish the offence . rather the more the sinners , the more heinous the sinne ; the worst sinne that ever was , was the most generall sinne that ever was , when all mankind together sinned at once in adam : yea in our law that which being done by one or two , is but a trespasse , committed by more assumes the name of a ryot . lastly by a whole city of israelites : but if they had been hivites , or hittites that had done me this dishonour , then perchance i should have born it ; had they been canaanites or jebusites had offered me this disgrace , then more patiently could i have digested it , but they pretended to serve the same god , and observe the same religion . they were descended from the loyns of jacob , and issued from the womb of rachel : what good doth the ark of god in shiloh , with levites a tending before it , aarons rod , pot of manna , mercy seat within it , if there be a sodome in sion , a bethaven in bethel , folly in israel ? verily i say unto you i have not found so great an offence no not amongst the gentiles . happy those poor armenians which live in those remote parts , where the shrill sound of the gospel was never trumpetted forth , their invincible ignorance will be an orator in the ears of the mercifull judge , not wholly to excuse but much to diminish their fault , not to prevaile for a full pardon , yet to procure a lighter punishment , whilst in the same day they shall rise up , and condemn the jewes in my text , seeing better by the light of a candle , then the iewes by the beams of the sun . i come now to the prescribing of the wholesome order for the future consult , consider , and give sentence : but first wee must remove an objection which here may rise ; for may some say , why is it not particularly exprest in the law of moses , what punishment ought to be inflicted upon an whole city , when by lust they abuse a woman to death ? had this been a book-case and the penalty precisesly specified , it would have spared the israelites all their pains to consult and consider ; yea this may seem to argue the law of god of some defects and imperfections , that it is not adaequate to all occasions , and of extent large enough for all necessities , and needs to be patcht and peeced with the accession of humane deliberation . for two reasons the particular punishment is expressed , first because the spirit of god being charity it self , charitablely presumed that no israelites would be so wicked ; the heathen appointed no punishment for parricides , supposing that sinne could not be committed . men must first murther all nature in themselves , before they can be so unnaturall as to murther their parents . secondly , the mentioning of the punishment might by satans suggestion , and mans corruption be abused to make them commit the sin : some sinnes are left out in the law , not because they are too little , but because they are too great ; should the punishment of every villany be put into the law , the committing of many villanies would be put into our minds , which otherwise might be forgotten ; and sinnes punisher would be made sins remembrancer . yet though this case for circumstance is not set down in the bible , for substance it is in severall places ; who sheddeth mans bloud , by man shall his bloud be shed , gen. 6.9 . now the scripture is not written for those that will be idle , but for such as comparing one place with another , by faithfull consequence will proportionably extract and deduce , what ought to be done in each severall action whose substance in the bible is recorded , though each circumstance particularly set down . and now i come to the order for the time to come : but behold in the order it self much confusion arising from the variety of translations ; you shall scarce find three bibles wherein two of these words are rendred alike : what therefore must wee do ? the best way to expound the text is to practise it ; and before wee give sentence what should be the meaning of these severall words , let us first consult with interpreters , and consider the originall . the first word in the great bible , consult , importeth in the originall a meeting of many together , rendred by learned tremelius , adhibete vos ad istud , settle your selves together to this matter . the observation is this ; in matters of moment we are not severally to follow our private advice , but jointly to unite your selves together in consultation ; eyes see more then an eye ( saith the proverb . ) i must confesse paphnutius with his one eye ( for his persecutors had bored out the other ) saw more in the matter of ministers marriage then the 300 two-eyed bishops assembled in the councel o● nice . but he was an exception from a generall rule ; ordinarily tow are better then one : yea solomon the wisest of earthly kings had his councel of aged men , which stood before him , 1 kings 12.6 . nay a greater then solomon may be brought for the proof of this point : god himself , genes . 1.26 . being about to contract the first volume of the world into the abrigement of man , called as it were a councel in the persons of the trinity ; let us make man. had god any need of councel ? is not the same eternall act which is done by one person , done by all ? or are not these things rather written for our instruction ? surely for our instruction they are written , that when we enterprise things of consequence , we may call for and make use of the councels and directions of others ; to blame then are they , who rashly runne on their own heads . i cannot but commend the swiftnesse of ahimaaz his feet , 2 sam. 18.28 . who being sent out of cushi came to david before him , yet can i not but dispraise the shallownesse of ahimaaz his judgement , who running before he had received perfect instructions from joab , came to the end of his journey scarce with the middle of his message . is it so then , that we must consult with others ? then most lawfull , laudable , & necessary is the vocation of them who are of learned councel : for should your silly clients be entrusted w th the managing of their own suits , they would cut the throat of their most rightfull causes , even with the same sword with which you are able to defend them . but may you be pleased patiently to heare the best spirituall advice which i freely bestow upon you , who would be glad to pay your fees , and give you deserved thanks for your councell , if mine occasions so required it . when such a cause shall be brought to your hands , as your own consciences shall proclaim to be bad , let baal plead for himself , let iniquity be her own advocate ; offer you not once to defend them : and when the case shall be good , loose it not in the labyrinths of delayes , and meanders of demurrs , but bring it the narrowest cut , the nearest course from the first motion to the finall verdict . i must confesse there may be much corruption in a festred sore , but i dare boldly say , there is more corruption in the dishonest chirurgion , that may quickly cure it , but will not for his private ends : indeed they that hold leases by lives , could be content that each life in their lease should be a methuselah sith then your gain dependeth on the long depending of suits , some perchance may think it more beneficiall for you needlesly to protract them . but know by the speedy ending of them , your gain shall be the more by being the lesse ; what is wanting in bulk shall be supplied in blessing , no diseased tympany shall swell your estate , but all your substance shall be solid wholesome flesh : all the shekels in your coffers shall be shekels of the sanctuary , such as you may enjoy with content , whilest you live , and leave to your wife , and thrifty heirs , when you die . to you therefore it belongeth to consult : this differs from the former , consult is with others , consider is in our selves ; for after wee have heard what others can say , we must not so pinne our practise on their opinions , but we must also use our own best consideration , especially if it be in a case of conscience wherein our own good is particularly interested . and this consideration is to go before our finall sentence . before we passe our utmost verdict , we are first seriously to premise a due deliberation in our selves , as formerly we have had 1 consultation with others . let us go down and see , gen. 1.18.21 . whether the sinnes of sodom be according to the cry which is come up unto mee . our adversaries of the romish church are too too faulty herein , in giving sentence before they have well weighed the cause . in the dayes of queen mary when our land was dark with ignorance , and light onely with those bonfires which burnt the martyrs , a woman in jersey at the stake being delivered of a male child , the standers by took the infant , and threw it into the fire : matchlesse cruelty ! children when newly born are to be baptized with water , not to be cast into the fire , or did they take it to be like the viper , acts 28. which no sooner crawled out of the heat of the flame , but s. paul presently cast it in again ? alas as yet it was no viper , no poison in the teeth , no venome in the tongue , whereby it may do hurt . or did they think that it would take it by kind , because his mother ( as they termed it ) was an heretick ? no sinne is so throughly entailed from parent to child , but grace and good breeding may break it off . had they well pondered those things before hand , perchance they might have prevailed for a reprive , if not for a pardon for this child . the hebrews contrary to all other nations , read their letters backward , so the papists in their practise read backward , and invert the order of my text , and instead of consult , give sentence and consider ; they first give sentence , and then consult and perchance consider : and i would to god all that hated popery hated also this popish practise ; for in some sort hereof guilty are they who seeing one wallowing in sinnes , rashly reason from the present to the future , and condemn such a one for a reprobate or castaway . let us not flatter black and say its white , nor defame white and say it is black ; let us tell judah of their sinnes , and israel of their transgressions ; for our callings warn us : let us tell a drunkard that he is a drunkard , an adulterer that he is an adulterer , and that his estate is desperate and damnable , if he live and dye impenitent in that condition . but as for their finall estate , it belongeth not to us to give sentence of them ; it is not for us to know these things which the father hath put in his own power : but if our censuring faculty be so sharp ( on gods blessing ) let us turn the edge thereof inward : let us first read a criticall lecture on all our own bad thoughts , words , and actions , and then shall we have lesse leasure and delight to rome and range abroad . now the word consider in my text , warrants mee to addresse my speech to you who are of the jury : for after consult is past , after you have heard a case debated and argued by learned councel , then is your duty to consider : your way , is so hedged on either side you cannot go out of it , except you will wilfully ; for you are onely conscionably to find things , according as you hear them alledged and proved , and this done your office is discharged ; but beware of one thing , the being overswaied by one appearing and potent man amongst you . barach said to deborah , judge . 4.8 . if thou wilt go up with me , i will go up , but if thou wilt not go up with me , then will i not go up . so too often the the rest of the jury to one principall man amongst them , please you s r to be for the plaintiff , wee are for the plaintiff , if you be for the defendant , wee are for the defendant ; cast the prisoner , & wee cast him , accquit you him , and wee accquit him : in a word , wee 'l be the wax , print you upon us what impression you please . beloved , these things ought not to be so ; that the prisoner should be cast at the verdict of twelve men , and eleven of these twelve have their judgements cast by the verdict of one . look therefore to your selves , except others will answer to god for your perjury ; for to you it belongeth to consider . i come now to the third step of the throne of justice , give sentence ; where wee may observe , after due consultation and consideration are past , wee ought not still to be neuters & scepticks , but absolutely to expresse and declare our selves on one side , as wee shall see most occasion . and yet how many be there which have learning too much to be papists , & yet religion too little to be good protestants ? they are loth to say that luther is in the right , and they are loth to say that bellarmine is in the wrong . and as god saith of himself , i am what i am ; so may it be said of these men , they are even what you would have them to be : nor need wee go out into the wildernesse to see these reeds shaken with the wind ; i am afraid in our towns best traded , places most populous , there be too many of them who spending all their life in tedious consulting , and considering of points , continue more unresolved then when they begun , & will never give sentence . which word putteth me in mind , to apply my self unto your lordships to whom his highnesse authority hath committed the power of passing the sentence of life and death ; but i remember what iohn baptist said to our saviour , matth. 3. i have need to come to thee , and comest thou to mee ? is your honours courtesie and humilitie such as to repair to my weak pains ? when i , whose learning in law matters is no better then ignorance , have need to come to you , who are the captains of the first forme in the school of justice , and therefore need not now to learn the alphabet of your office : well do you know how to weild the sword in the hand ; when to give a slanting blow , and where to make a down right stroke ; whose actions are a continuall web , whereof justice & mercy are the woof , and the warp . leaving therefore your lordships , i come to them who come to these assizes , neither to do nor to suffer , but onely to heare and behold : when i compare this meeting in my text with ours at this time , i find a threefold cause for which wee ought to be heartily thankfull to the god of heaven ▪ first , that though there be many sinnes in our land , yet most of them are personall , not like this in my text , wherein a whole city together was jointly engaged . should we have a murther generally committed by a whole city , i am afraid , that the cable of that offence twisted with so many lesser cords of severall offendors , would be so tough and strong , it would almost make the sword of justice turn edge before it could cut through it . god daily diminish the sinnes of our land , that they may be fewer for number , lesser for measure , lighter for nature , and may our eyes live to see our churches more full , our prisons more emptie . not to flatter our selves , we are a sinfull nation ; fellonies amongst us are frequent , & murther sometimes , ( and were they never so seldome , they were too often ( yet be it spoken to gods glory , these be private sinnes , not city villainies as this of the gibeonites : not but that we english men are as wild , and as untamed horses as ever the iews were , but that god is pleased to hold us with a stronger bridle , & curb of his restraining grace then he did them . let him therefore have all the honour of the action . secondly , we see the poor levite was fain to send for justice abroad and about , from dan to beersheba with much care and cost : had the allowance of this levite been no larger then the poor pittance of some curates and vicars amongst us , this one charge would have exhausted his two yeares revenues : but let us thank god that justice is brought home to our doors . when i have seen with what tedious paces & weary thighs poor people have painfully climed and clambred up the steep ascent to the town of shaftsbury in this county , to bring water to the town ; then have i commended the conveniency of those cities , which seated in champion places have water at will ; then have i praised the commoditie of those houses where turn the cock , and plenty flowes at pleasure : so when i consider the great trouble of the levite in my text , to send about for justice , then have i just cause to praise god for the benefit of our itinerarie judges w ch without our cost , or procuring , bring justice home unto us . if any in this sence doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold the cup is at his mouth , let him drink his fill . thirdly , the cause of all this mischeif is set down in the first verse , because there was no king in israel ; a tyrannie is to be preferred before an anarchy : for a commonwealth to want a chief , it is the chief of all wants , every man will do what he lists , none what he should . too much liberty would make men slaves to their own lusts ; westminster hall would be turned unto the gluttons kitchin ▪ in a word , compared to this confusion , that of bable may justly seem an exact modell of method . but ( thanks be to god ) our happinesse will appear the greater , if we consider the state of forreign countries , divided from us no less in condition , then by the sea ; look upon high germany which ever prometheus like hath a cruell eagle feeding upon her entrailes : is this the civil law , wherein nothing stands good but violenta passessio , and firma ejectio ? where souldiers keep term all the year long , and scarce make a short vacation in the dead depth of winter ? whilest thus the continent is drowned with woes , our happy island is dry ; the waves rage round about us , but thanks be to god none runne over us ; wee are more safe under our vines , then our neighbours in their castles . oh let us take heed that wee take not a surfet of our own happinesse , but be heartily thankfull to god , and expresse our thankfullnesse in the reformation of our lives . but what go i about to do ? this is none of joshuas day wherein the sun stands still , time will wait attendance on none ; and i am privy to the undispenceablenesse of your occasions , wherefore the halfe of my text shall be the whole i will add at this time , consult , consider , and give sentence . finis . notes, typically marginal, from the original text notes for div a40652-e350 * see the rhemish testament , and dr. fulk in his annotat. on this verse , acts 11.26 . citing one christophorus francius for the justifying of this observation . good thoughts in worse times consisting of personall meditations, scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40668 of text r7345 in the english short title catalog (wing f2436). 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. 134 kb of xml-encoded text transcribed from 125 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40668 wing f2436 estc r7345 12251600 ocm 12251600 57123 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. a40668) transcribed from: (early english books online ; image set 57123) images scanned from microfilm: (early english books, 1641-1700 ; 144:11) good thoughts in worse times consisting of personall meditations, scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by tho. fuller ... fuller, thomas, 1608-1661. [13], 235 [i.e. 236] p. printed by w.w. for john williams ..., london : 1647. errata: p. 235. reproduction of original in yale university library. eng meditations. devotional exercises. conscience. a40668 r7345 (wing f2436). civilwar no good thoughts in worse times. consisting of personall meditations. scripture observations. meditations on the times. meditations on all kind fuller, thomas 1647 21745 373 15 0 0 0 0 178 f the rate of 178 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 jennifer kietzman sampled and proofread 2002-10 jennifer kietzman text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion good thoughts in worse times . consisting of personall meditations . scripture observations . meditations on the times . meditations on all kind of prayers . occasionall meditations . by tho. fuller . b. d. london , printed by w. w. for john williams at the crowne in st pauls church-yard . 1647. to the christian reader . when i read the description of the tumult in ephesus , acts 9. 32. ( wherein they would have their diana to be jure divino , that it fell down from iupiter ) it appears to me the too methodicall caracter of our present confusions . some therfore cryed one thing , and some another , for the assembly was confused and the more part knew not wherefore they were come together . o the distractions of our age ? and how many thousand know as li●tle why the sword was drawn , as when it will be sheathed . indeed , ( thankes be to god ) we have no more house burnings but many heart burnings , and though outward bleeding bee stanched , it is to be feared that the broken vaine bleeds inwardswhich is more dangerous . this being our sad condition , i perceive controversiall writing ( sounding somewhat of drums & trumpets , ) doe but make the wound the wider , meditations are like the ministrel the prophet called for , to pacifie his minda●liscomposed with passion , which moved mee to adventure on this treatise , as the most innocent and inoffensive manner of writeing . i confesse a volumn of another subject , and larger size , is expected from mee . but in london i have learnt the difference , betwixt downright breaking , and craving time of their creditors . many sufficient merchants though not soluable from the present make use of the latter , whose example i follow . and though i cannot pay the principall , yet i desire such small treatises may be accepted , from me as interest or consideration mony , untill i shal god willing be enabled to discharge the whole debt . if any wonder that this treatise comes patron-lesse into the world , let such know that dedications begin now adayes to grow out of fashion . his policy was commended by many , ( and proved profitable unto himselfe ) who insted of select godfathers , made all the congregation witnesses to his child , as i invite the world to this my booke , requesting each one would patronise therein such parts and passages thereof , as please them , so hoping that by severall persons the whole will be protected . i have christian reader , ( so far i dare goe , not inquiring into the syre-name of thy side or sect ) nothing more to ●urthen thy patience with . onely i will add , that i finde our saviour in turtullian and ancient latine fathers , constantly stiled a * sequestrator in the proper notion of the word . for god and man beeing at ods , the difference was sequestied or referred into christs his hand to end and umpire it . how it fareth with thine estate on earth i know not , but i earnestly desire , that in heaven both thou and i may ever bee under sequestration in that mediator for gods glory and our good , to whose protection thou art committed by thy brother in all christian offices . tho. fuller . personall meditations . i. curiosity curbed . often have i thought with my selfe , what dis●ase i would be best con●ented to die of . none please mee . the stone , the cholick terrible , as expected , intollerable , when felt . the palsie is death before death . the consumption a flattering disease , cozening men into hope of long life at the last gaspe . some sicknesse besot , others enrage men , some are too swift , and others too slow . if i could as easily decline diseases as i could dislike them , i should be immortall . but away with these thoughts . the marke must not chuse what arrow shall be shot against it . what god sends i must receive . may i not be so curious to know what weapon shall wound me , as carefull to provide the plaister of patience against it . only thus much in generall : commonly that sicknesse seiseth on men , which they least suspect . he that expects to be drown'd with a dropsie may bee burnt with a fe●vour , and she that feares to bee sw●lne with a tympany may be shriveled with a consumption . ii. deceiv'd , not hurt . hearing a passing-bell , i prayed that the sick man might have through christ , a safe voyage to his long home . afterwards i understood that the party was dead some houres before ; and it seemes in some places of london the tolling of the bell , is but a preface of course to the ringing it out . bells better silent then thus telling lyes . what is this but giving a false alarum to mens devotions , to make them to be ready armed with their prayers for the assistance of such , who have already fought the good sight , yea and gotten the conquest ? not to say that mens charityherein may be suspected of superstition in praying for the dead . however my heart thus powred out , was not spilt on the ground . my prayers too late to doe him good , ●ame soone enough to speake my good will . what i freely tendred god ●airely tooke , according to the integrity of my intention . the partie i hope is in abraham's and my prayers i am sure are returned into my owne ●osom . iii. nor full , nor fasting . living in a country uillage where a buriall was a rarity , i never thought of death , it was so seldome presented unto me . comming to london where there is plenty of funeralls , ( so that coffins crowd one-another , & corps in the grave justle for elbow roome ) i slight and neglect death because grown an object so constant and common . how foule is my stomach to turne all foode into bad humours ? funeralls neither few nor frequent , worke effectually upon mee . london is a library of mortality . uolumes of all sorts and sizes , rich , poore , infants , children , youth , men , old men daily die ; i see there is more required to make a good scholler , then onely the having of many bookes : lord be thou my schoolemaster , and teach mee to number my dayes that i may apply my heart unto wisedome . iiii. strange and true . i read in the * revelatation of a beast , one of whose heads was as it were wounded to death . i expected in the next verse , that the beast should die , as the most probable consequence , considering 1. it was not a scratch , but a wound . 2. not a wound in a fleshly part , or out-limbs of the body , but in the very head , the throne of reason . 3. no light wound , but in outward apparition , ( having no other probe but st. johns eyes to sea●ch it ) it seemed deadly . but marke what immediately followes , and his deadly wound was healed . who would have suspected this inference ●rom these premises . but 〈◊〉 not this the lively em●lem of my naturall cor●uption ? sometimes i conceive that by gods grace i have conquered and kill'd , subdued and ●laine , maim'd and morti●d the deedes of the ●sh : never more shall i be molested or bufseted , with such a bosom sinne when , alas ! by the next ●eturne , the news is , it is r●vived , and recovered . thus tenches though grievously gashed , p●esently plaister themselves whole by that ●limie and unctious hu●our they have in them ; and thus the inherent balsam of badnesse quickly cures my corruption , not a scarre to be seene . i perceive i shall never finally kill it , till first i be dead my selfe . v. blushing to be blushed for . a person of great quality was pleased to lodge a nig●t in my house . i durst not invite him to my family-prayer , and therefore for that time omitted it : thereby making a breach in a good custome & giving sathan advantage to assault it . yea the loosening of such a linke , might have endangered the scattering of the chaine . bold bashfulnesse , which durst offend god , whil'st it did feare man . especially considering that though my guest was never so high , yet by the lawes of hospitality , i was above him , whilst he was under my roofe . hereafter whosoever cōmeth within the dores , shall bee requested to come within the discipline of my house ; if accepting my homely diet , he will not refuse my home-devotion ; and sitting at my table , will be intreated to kneel downe by it . vi . alash for lazinesse . shamefull my sloath , that havedeferred my night-prayer , till i am in bed . this lying along is an improper posture for piety . indeed there is no contrivance of our body , but some good man in scripture hath hanseled it with prayer . the publican standing , iob * ●ting , hezeki●h , lying on his bed , * eli●h with his face between his l●ggs . but of all gestures give me st. paules , * for this cau●e i bow my knees to the father of ●y l● j●sus christ . kn● wh●n they may , then they must be b●nded i have read a copy of a grant of liberty , from queene mary to henry r●ffe earle of sussex , giving him * leave to weare a night-cap or co● in her maj●sties presence , counted a great favour because of his infirmity . i know in case of necessity , god would gratiously accept my devotion , bound downe in a sicke dressing ; but now whilst i am in perfect health , it is inexcusable . christ commanded some to take up their bed , in token of their full recovery ; my lazinesse may suspect , least thus my bea● taking me up , prove a presage of my ensuing sicknesse . but may god pardon my idlenesse this once , i will not againe offend in the same kind , by his grace hereafter . vii . roote , branch , and fruit . a poor man of sevil in spaine , having a fair and fruitfull peare-tree , one of the fathers of the inquisition desired ( such tyrants requests , are commandes ) some of the fruit thereof . the poore man , not out of gladnesse to gratifie , but feare to offend , as if it were a sinne for him to have better fruit , then his betters , ( suspecting on his deniall the tree might be made his owne rod , if not his gallows ) plucked up tree , roots and all , and gave it unto him . allured with love to god , and advised by my owne advantag● , what he was frighted to do● , i wil freely performe . god calleth on mee to present h●m with * fruits , meet for repentance . yea let him take all , soule and body , powers , and parts , faculties , and members of both , i offer a sacrifice unto himselfe . good reason , for indeed the tree was his , before it was mine , and i give him of his owne . bes●des it was doubtfull , whether the poore 〈◊〉 ●ateriall tree , be●ng removed , would grow 〈◊〉 . some plants , transplanted ( especially when old ) become sullen , and do not enjoy themselves , in a ●oile wherewith they were ●nacquainted . but sure i am when i have given my selfe to god , the mov●ng of my soule shall be the ●ending of it , he will dresse so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so prune and purge mee , that i shall bring forth ●ost fruit in my age . viii . god speed the plow . i saw in seed-time an husbandman at plow , in very raining day , askin● him the reason , why h● would not rather leav● off , then labour in suc●foule weather , his answe● was returned me in the● country rythme . sow beanes in the mud and they 'le come up like wood . this could not bu● minde mee of * david expression , they that so● inteares , shall reape i● joy . he that goeth fort● and weepeth , bearing pre●cious seed , shall doubtless● come againe with rejoyceing , bringing his sheave● with him . these last five yeare● have been a wett and ●oeful seeds time to me , ●nd many of my afflicted brethren . little hope have wee , as yet , to come ●gaine to our owne ●omes ; and in a literall sense , now to bring our sheaves , which wee see others dayly carry away , on their shoulders . but if we shall not share in the former , or latter harvest here on earth , the third and last in heaven , wee hope undoubtedly ●o receive . ix . cras cras . great was the abundance and boldne● of the frogs in * egypt , which went up and came into their bedchambers , and beds , and kneadingtroughs , and very ovens . strange that those fenndwellers should approach the siery region ; but stranger , that pharoah should bee so back ward to have them removed , and being demanded of moses when hee would have them sent away , answered , to * morrow hee ●uld bee content with ●eir company one ●ght , at bed and at bord , ●ath belike to acknow●dge either gods justice 〈◊〉 sending , or power in ●emanding them , but ●ill hoping that they ca●ally came , and might ●sually depart . leave i any longer to ●onder at pharoah , and ●en admire at my selfe . ●hat are my sinnes but 〈◊〉 many toades , spit●g of venome & spawn●ng of poyson ; croaking 〈◊〉 my judgement , cree●ing into my will , and ●rawling into my affections , this i see , and suffer and say with pharoah , t●morrow , to morrow i w● amend . thus as the h●brew tongue , hath n● proper present-tense , bu● two future-tenses , so a● the performances of m● reformation , are onely i● promises for the time to come . grant , lord , i may seosonably drowne this pharoah-like procrastination in the sea of repentance , least it drowne me in the pit of perdition . x. green when gray . ●n september i saw a tree bearing roses , ●hilst others of the same ●ind , round about it , were barren ; demanding the cause of the gardi●er , why that tree was ●n exception from the ●ule of the rest , this reason was rendred , because that alone being clipt close in may , was then hindred to spring and sprout , and therefore tooke this advantage by it selfe , to bud in autumne . lord , if i were curb'● and snip't in my younger yeares by feare o● my parents , from those vicious excrescencies , to which that age wa● subject , give mee to have a godly jealousie over my heart , suspecting an 〈◊〉 spring , least corrupt nature , ( which without thy r●raining grace will have a vent ) break forth in my reduced yeares into youthfull vanities . xi . miserere . there goes a tradition of ovid , that fa●ous poet ( receiving ●ome countenance from ●is owne co session * ) ●hat when his father was ●bout to beate him , for ●ollowing the plea●ant , ●ut profitles●e study of ●etrie , he u● correct●on promiss'd his father , ●ever more to make a ●erse , and made a verse , ●n his very promise . pro●ably the same in sense , ●ut certainely more elegant for composure , the● this verse with commo● credulity hath taken up . parce precor , genitor , posthac non versisicabo . father on me pitty take verses i no more will make . when i so solemnely promise my heavenly father to sinne no more . i sinne in my very promise , my weake prayer● made to procure my pardon , increase my guiltinesse , o the dulnesse and deadnesse of my heart therein ! i say my prayers as the * iewes eate the ●ssover in haste . and ●hereas in bodily acti●s motion is the cause 〈◊〉 heate ; cleane contra● , the more speed i make in my prayers the ●older i am in my de●otion . xii . monarchy and mercy . ●n reading the roman , ( whilst under consulls ) 〈◊〉 belgick historie of the ●nited provinces , i re●ember not any ca●itall offender being ●ondemned , ever forgiven●ut alwayes after sentence , followes executio● it seemes that the ve● constitution of a mul● tude is not so inclina● to save as to destro● such rulers in aristocr● cies or popular state● cannot so properly 〈◊〉 called gods , becau● though having the gre●attributes of a deity● power , and iustice , the● want ( or wil● not use then 〈◊〉 god-like property of gods , clemen● to forgive . may i dye in that government , under which was borne , where a m●narch doth comman●kings where they se●●use , have gratiously ●anted pardons , to men ●pointed to death ; ●rein the lively image 〈◊〉 god , to whom belongs 〈◊〉 and * forgive●sse . and , although i ●ill endeavour so to be●ve my selfe , as not to ●ed my soveraignes fa●ur in this kind , yet be●use none can warrant ●s innocency in all ●ings , it is co● fortable ●ing in such a common●ealth , where pardons●retofore on occasion ●ve been , and hereaf● may be procured . xiii . what helps not hurt a vaine thought are in my heart , insta●ly my corruption ●taines it selfe to be 〈◊〉 advocate for it , plea●ding that the worst the could be said against 〈◊〉 was this , that it was vaine thought . and is not this the b● that can be said for 〈◊〉 remember o my sou● the * fig tree was char●ed not with bearing no●ous , but no fruit . yea● barren fig-tree bare 〈◊〉 fruit of annoyance , cut it downe why cumbreth it the groun● ? vain thoughts doe this ill in my heart that they doe no good ●esides the ●ig-tree pester'd but one part of of the garden , good grapes might grow , at the same time , in other places of the vineyard . but seeing my soule is so intent on its object , that it cannot attend two things at once , one tree for the time being is all my vineyard . a vaine thought engrosseth all the ground of my heart , till that be rooted out , no good meditation can grow with it or by it . xiiii . alwayes seen , never minded . in the most healthfull times , two hundred and upwards , was the constant weekely tribute paied to mortality in london . a large bill but it must be discharged can one city spend according to this weekely rate , and not be bankerupt of people ? at least wise must not my short be called for , to make up the reckoning ? when onely seven young-men and those chosen , * by lot , were but yearely taken out of athens , to be devoured by the monster minotaure , the whole citty was in a constant fright , children for themselves , and parents for their children . yea their escaping of the first , was but an introduction to the next yeares lottery . were the dwellers and lodgers in london weekly to cast lotts , who should make up this two hundred , how would every one be affrighted ? now none regard it . my security concludes the aforesaid number , will amount of infants and old folke . few men of middle age and amongst them , surely not my selfe . but oh ! is not this putting the evill day far from me , the ready way to bring it the nearest to me ? the lot is weakly drawn ( though not by mee ) for mee , i am therefore concerned seriously to provide , lest that deaths price , prove my blanke . xv . not whence , but whither . finding a bad thought in my heart , i disputed in my selfe the cause thereof , whether it proceeded from the devil , or my owne corruption , examining it by those signes , divines in this case recommended . 1. whether it came in incoherently , or by dependance on some object presented to my senses . 2. whether the thought was at full age at the first instant , or infant-like , grew greater by degrees . 3 whether out or in the road of my naturall● inclination . but hath not this inquiry , more of curiosity then religion ? hereafter derive not the pedigree , but make the mittimus of such malefactors . suppose a confederacy betwixt theeves without , and false servants within , to assault and wound the master of a family : thus wounded , would he discuss , from which of them , his hurts proceeded , no surely , but speedily send for a surgeon , before he bleed to death . i will no more put it to the question , whēce my bad thoughts come , but whither i shall send them , least this curious controversy insensibly betray mee into a consent unto them . xvi . storme , steere on . the mariners sayling with st. paul , bare up bravely against the tempest , whilst either art or industry could befriend them . finding both to faile , and that they could not any loner be are up into the winde , they even let their ship drive . i have indeavoured in these distemperate times , to hold up my spirits , and to steere them steddily . an happy peace here , was the port wherat i desired to arive . now alasse the storme growes to s●urdy for the pilot. hereafter all the skill i will use , is no skill at all , but even let my ship saile whither the winds send it . noahs arke was bound for no other port , but preservation for the present , ( that sh● being all the harbour ) not intending to find land , but to sloat on water . may my soule , ( though not sailing to the desired haven ) onely be kept from sinking in sorrow . this comforts mee that the most weather-beaten vessell cannot properly be seized on for a wrack , which hath any quick cattle remaining therein . my spirits are not as yet forfeited to despaire , having one lively spark of hope in my heart , because god is even where he was before . 17. wit-out-witted . ioab chid the man , ( unknown in scripture by his name , well knowne for his wisedome , ) fo● not killing absalon when hee saw him hanged in the tree , promising him for his paines , ten shekles and a girdle . but the man , ( having the kings command to the contrary , ) refused his proffer . well hee knew that politick stats men would have dangerous designes fetcht out of the fire , but with other mens fingers . his g●rdle promised might in payment , prove an haltar . yea hee added moreover , that had hee kild absalon , joab himself * would have set himselfe against him . satan daily solicits me to sinne , ( point blancke against gods word , ) baiting me with profers best pleasing my corruption . if i consent , he who last tempted , first * accuseth me . the fauning spannnell , turnes a fierce lion and roareth out my faults in the eares of heaven . grant , lord , when satan shall next serve me , as joab did the nameless israelite , i ma● serve him , as the name lesse israelite , did joa● flatly refusing his deceitfull tenders . xviii . hereafter . david fasted & prayed for his sick sonn● , that his life might be prolonged . put when he was dead , this consideration comforted him . i shall * goe to him , but hee shall not returne to me . peace did long lie languishing in this land . no small contentment that to my poore power , i have prayed and preached for the preservation thereof . seeing since it is departed this supports my soule , having little hope that peace here should returne to mee ; i have some assurance that i shall goe to peace heareafter . xix . bad at best . lord , how come wicked thoughts to perplex me in my prayers , when i desire and endeavour onely to attend thy s●rvice ? now i perceive the cau● thereof . at other times i have willingly entertained them , and now they entertaine themselves against my will . i acknowledge thy justice , that what formerly i have invited , now i cannot expell . give me here after alwayes to bolt out such ill guestes . the best way to be rid of ●uch bad thoughts in my prayers is not to receive them out of my prayers . xx . compendium dispendiune . pope boniface the ●th at the end of each hundred yeares , 〈◊〉 a iubilee at r●me , wherein people , bringing themselves , and money thither had pardon for their sinnes . put centenary yeares return'd but seldome popes were old before and ●vetuous when they came to their place . few had the happinesse to fill their coffers with iubilee-coyne . hereupon , * clement the sixth reduced it to every fifteenth yeare . gregory the eleventh to every three and thirtieth . paul the second , and sixtus the fourth to every twentieth fifth yeare . yea , an agitation is reported in the conclave , to bring downe iubilees to fifteenth , twelve , or ten yeares , had not some cardinalls , ( whose policy was above their coveteousnes ) opposed it . i serve my prayers , as they their iubilees . perchance they may extend to a quarter of an houre , when powred out at large . but some dayes i begrutch this time as too much , and omit the ●reface of my prayer , with some passages conceived lesse material , and ●unne two or three peti●ions into one , so contracting them to halfe a quarter of an houre . not long after , this also seemes two long ; i decontract and abridge the abridgement of my prayers , yea , ( be it confessed to my shame and sorrow that hereafter i may amend it ) too often i shrinke my prayers to a m●nute , to a moment , to a lord have mercy upon me . scripture observations . i. prayer may preach . father , i thank thee ( said our * sav our , being ready to ●aise lazar●s , that thou h●st hea●d me . and i ●now that thou he 〈◊〉 me 〈◊〉 , but because of the p●ople that stand by , i said it , that they may believe that thou hast sent me . it is lawfull for ministers in their publique prayers to insert passages for the edifying of their auditors , at the same time petitioning god & informing their hearers . for our saviour glancing his eyes at the peoples instruction , did no whit hinder the stead fastnesse of his lookes , lifted up to his father . when before sermon i pray for my soveraigne & master king of great britaine , france , and ireland , def●nder of the faith , in all causes , and over all persons , &c. some ( who omit it themselves ) may censure it in me for superfluous : but never more neede to teach men the kings title , & their owne ●uty , that the simple may be informed , the forgetfull remembred thereof , and that the affectedly ignorant , who will not take advice , may have all ●cuse taken from them . wherefore in powring forth my prayers to god , well may i therein sp●inkle some by-drops for the instruction of the people . ii. the vicious meane . zophar the naamath●te mentioneth a sort of men , in whose mouthes wickednesse is sweet , * they hide it under their ton●ue , they spare it , and forsa●e it not , but keepe it still in their mouth . this furnisheth me with a tripartite division of men in the world . the first and best are those , who 〈◊〉 sin out , loathing it in their judgments , and leaving it in their practice . the second sort , notoriously wicked , who swa●low sinne downe , actually and openly committing it . the third endeavouring and expedient betwixt heaven and hell , neither doe nor deny their lusts ; neither spitting them out nor swallowing them downe , but rolling them under their tongues , epicurizing theron , in their filthy fancies and obscene speculations . if god at the last day of judgement hath three hands , a right for the sheep , a left for the goates , the middle is mos● proper for these third sort of men . but both these latter kinds of sinners shall be confounded together . the rather because a sinne thus rolled , becomes so soft and suple , and the throat is so short and slippery a passage , that insensibly it may slide downe from the mouth into the stomach , and contemplative wantonnesse quickly turnes into practicall uncleanesse . iii. store no sore . iob had a custome to offer burnt offerings according to the number of his sonnes , for * he said , it may be that my sonnes in their feasting hav● sinned , and cursed god in their hearts . it may be , not it must be , he was not certaine but suspected it . but now ; what if his sonnes had not sinned ? was iob's labour lost , and his sacrifice of none effect ? oh no! only their property was altered ; in case his sonnes were found f●ulty , h●s sacrifices for them were propitiatorie , & through christ obtained their pardon : in case they were innocent his offerings were eucharisticall , returning thankes to gods restraining grace , for keeping his sonnes from such sinnes , which otherwise they would have committed . i see in all doubtfull matters of devotion , it is wisest to be on the sures● side , better both lock , and bolt , and barre it , then leave the least doore of danger open . hast thou done what is disputable whether it be well done ? is it a measuring cast whether it be lawfull or no ? so that thy conscience may seeme in a manner to stand neuter , su● a conditional pardon out of the court of heaven , the rather because our selfe-love is more prone to flatter , then our godly jealousie to suspect our selves without a cause , with such humilit● heaven is well pleased . for suppose thy selfe over-cautious needing no forgivenesse in that particular , god will interpret the pardon thou prayest for to be the praises presented unto him . iiii. line on line . moses in gods name did counsell joshua , deutronomie 31. 23. be strong , and of a good courage , for thou shalt bring the children of israel int● the land which i sware to them . god immediately did command him , josh. 1. 6. be strong and of a good courage , and againe v. 7. onely be thou strong and very couragious ; and againe v. 9. have i no● commanded thee ? be strong and of a good courage , be not affraid , neither be not dismaid , lastly the rubenites , and gadites heartily desired him , v. 18. onely be strong and of a good courage . was joshua a dunce or a coward ? did his witt or his valour want an edge ? that the same precept must so often be press'd upon him , no doubt neither but god saw it needfull , that 〈◊〉 should have courage of proofe , who was to encounter both the froward iew , and the fierce canaanite . though metal on metal , colour on colour be falfe heraldry , * line on line , precept on precept , is true divinity . be not therefore offended ô my soule , if the same doctrine be often delivered unto thee by different preachers : if the same precept ( like the * sword in paradise , which turned every way ) doth hunt and haunt thee , tracing thee which way soever thou turnest rather conclude that thou art deeply concerned in the practice thereof which god hath thought fit should be so frequently inculcated into thee . v. o the depth . had i beheld sodome in the beauty thereof and had the angel told me , that the same should be suddainly destroyed , by a mercilesse element , i should certainly have concluded that sodome should have been drownd led thereunto by these considerations . 1. it was situated in the plaine of i●rdan , a flat , low , level country . 2. it was well watered * every where , and where alwayes there is water enough there may sometimes be too much . 3. iordan had a quality in the first moneth to overflow * all his bankes . but no dropp of moisture is spilt on sodom , it is burnt to ashes . how wide are our conjectures , when they guesse at gods judgements ? how farre are his wayes abo●e our apprehensions ? especially when wicked men with the sodomites wander in strange sinnes out of the rode of common corruption , god meets them with strange punishments , out of the reach of common conception , not coming within the compasse of a rationall suspition . vi . selfe , selfe-hurter . vvhen god at the first day of judgment , arraigned eve , she transferred her fault on the * serpent which beguiled her . this was one of the first fruits of our depraved nature . but ever after regenerate men in scripture making the confession of their sinnes , ( whereof many precedents ) cast all the fault on themselves alone , yea david when he numbred the people , though it be express'd that * satan prov●ked him thereunto , and though david pr●bably might be sensible of his temptation , yet he never accused the devil , but derived all the guilt on himselfe * i , it is that have sinned , good reason for satan hath no impu sive power , he may strike fire , till he be w●ary , ( if his mal●ce c●n be weary ) except mans corruption bri●g ●he ●nder , the match , cannot be lighted away then with that plea of course . the deuill owed me ashame owe thee he might , but pay thee he could not , unlesse thou wer 't as willing to take his black money , as he to tender it . vii . god , behold a troope commeth . the * amalakite who brought the tidings to david began with truth , rightly reporting the overthrow of the israelites , cheaters must get some credit , before they can cozen , and all falsehood , if not founded in some truth , would not bee fixed in any beliefe . but proceeding he told six lyes successively . 1. that saul called him . 2. that he came at his call . 3. that saul demanded who he was . 4. that hee return'd his answer . 5. that saul commanded him to kill him , 6. that he kill'd him accordingly . a wilfull falsehood told , is a cripple not able to stand by it selfe , without some to support it , it is easie to tell a lye , hard to tell but a lie . lord , if ibe so unhappie to relate a falshood ; give me to recall it or repent of it . it is said of the pismires , that to prevent the growing ( and so the corrupting ) of that corne which they hoord up , for their winter provision , they bite off both the ends thereof , wherein the generating power of the graine doth confist . when i have committed a sinne , o let me so order it , that i may destroy the procreation thereof , and i , by a true sorrow , condemne it to a bles●ed barrennesse . viii . out meanes in miracles . vvhen the angell brought * saint peter out of prison , the iron gate opened of it's owne accord . but comming to the house of mary the mother of john , marke was faigne to stand before the doore , and knock . when iron gave obedience , how can wood make opposition ? the answer easie . there was no man to open the iron-gate , but a portresse was provided of course to unlock the doore , god would not therefore shew his finger , where men's hands were appointed to do the worke . heaven will not super-institute a miracle , w●ere ordinary meanes we ●formerly in peacea● possession . but if they 〈◊〉 depart or resigne ( 〈◊〉 confessing 〈◊〉 ●ufficiency ) there 〈◊〉 succeed in their vacancy . lord , if onely wooden obstacles ( such as can be removed by might of man ) hindred our hope of peace , the arme of flesh might relieve us . ●ut alasse they are iron obstructions , as come not within human power or policy to take a way . no proud flesh shall therefore presumptuously pretend to any part of the praise , but ascribe it soly to thy selfe , if now thou shouldest be pleased after seaven yeares hard apprentiship in civill war●es , miraculously to burn our indentures , and restore us to our former liberty . ix . military mourning . some may wonder at the strang incoherence in the words and acti●ns . 2 s●m . 1. 17. and david lamented , with this lamentation , ●ver saul , and over jona●han his sonne . also hee ●ad them teach the children of judah the use of 〈◊〉 bow . but the connexion is excellent . for that is the most souldier-like-sor●ow , which in middest of griefe can give order , for revenge , on such as have slaine ●heir friends . our generall fast was first appointed to 〈◊〉 the massacre of our ●ethren in ireland . but it is in vaine , to have a finger in the eye , if we● have not also a sword 〈◊〉 the other hand ; such tam● lamenting of lost friends● is but lost lamentation● we must bend our bow● in the camp , as well as ou●knees in the churches , an● second our posture of piety with martiall provision● . x. no stoole of wickednesse . some times i have disputed with my selfe , which of the two were most guilty . david wh● said in hast all men are * lyars , or that wicked man who * sat and spake against his brother , and slandered his owne mothers sonne . david seemes the greater offender ; for mankind might have an action of defamation against him , yea , he might justly be challenged for giving all men the lye . but marke david was in hast , he spake it in transitu , when he was passing , or rather posting by , or if you please , not david , but davids haste rashly vented the words . wheras the other sate , a sad solemne , serious , premeditate , deliberate posture , his malice had a full blow with a steddy hand , a● the credit of his brother . not to say that sate carries with it the countenance of a iudiciall proceeding , as if he made 〈◊〉 session or bench-business● thereof , as well condemnning as accusing unjustly . lord , pardon my cursory , and preserve me from sedentary sinnes . if in haste or heate of passion i wrong any , give me at leisure to aske thee and them forgivenesse . but o let me not sit by it , ●tudiously to plot , or 〈◊〉 mischiefe to any out of malice prepense . to ●hed bloud , in coole ●loud , is bloud with a witnesse . xi . by degrees . ●ee by what staires wicked * ahaz , did climb up to the heigth of prophanesse . first he * saw an idolatrous altar at damascus . our eyes when gazing on sinfull objects are out of their calling and gods keeping . secondly he lik'd it . there is a secred fascination in superstition , and our soules soone bewitched , with the gawdinesse of false service from the simplicity o● gods worship . thirdly he made the like to it . and herein vriah the priest ( patr● and chaplaine well me● was the midwife to del● ver the mother-altar of damascus of a babe , like unto it , at hierusale● . fourthly he * sacrificed on it . what else could be expected , but that when he had tuned this new instrument of idolatry , he would play upon it . fifthly , he commanded the * people to doe the like . not content to confine it to his personall impiety . lastly , he removed gods altar away . that venerable altar , by divine appointment peaceably possess'd of the place , for 200. yeares and upwards , must now be violentlyejected by a usurping vpstart . no man can be starke naught at once . let us stop the progresse of sin in our soule at the first stage , for the further it goes , the faster it will increase xii . the best bedmaker . vvhen a good man is ill at ease , god promiseth to make all his * bed in his sicknesse . pillow , bolster , head , feet , sides , all his bed . surely that god who made him , knowes so well his measure and temper , as to make his bed to please him . herein his art is excellent , not sitting the bed to the person , but the person to the bed , insusing patience into him . but o how shall god make my bed , who have no bed of mine owne to make ? thou foole , hee can make thy not having a bed , to be a bed unto thee . when jacob slept on the * ground who would not have had his hard lodging , therewithall to have his heavēly dreame ? yea the poore woman in jersey , * which in the reigne of queen mary , was delivered of a child , as she was to be burnt at the stake , may be said to be brought to bed in the fire . why not ? if gods justice threatned to cast * jezabel into a bed of fire , why might not his mercy make , the very flames a soft bed to that his patient martyr . xiii . when begun , ended . the scripture giveth us a very short account of some battailes , as if they were flightes without sights , and the armies parted as soone as met . as gen 14. 10. 1 sam. 31.1 2 cro. 25. 22. some will say the spirit gives in onely the summe of the successe , without any particular passages in acheiving it . but there is more in it , that so little is said of the fight . for sometime the question of the victory , is not disputed at all , but the bare propounding decides it . the stand of pikes , oftimes no stand , & the footemen so fitly called as making more use of their feet then their hands . and when god sends a qualme of feare over the souldiers hearts , it is not all the skill and valour of their commanders , can give them a cordiall . our late warre hath given us some instances hereof . yet let not men tax their armyes for cowardise , it being probable , that the badnesse of such as staid at home of their respective sides , had such influence on those in field , that souldiers hearts might be feare-broken , by the score of their sinnes , who were no souldiers . xiiii . too late , too late . the elder brother laid a * sharpe and true charge against his brother prodigal , for his riot and luxury . this nothing affected his father , the mirth , meat , musick at the feast , was notwithstanding no whit abated . why so ? because the elder brother was the younger in this respect , & came too late . the other had got the speed of him , having first accused himselfe , ( 9 verses before ) and already obtained his pardon . satan , ( to give him his due ) is my brother , and my elder by creation . sure i am , hee will be my greivous accuser . i will endeavour to prevent him , first condemning my selfe to god my father . so shall i have an act of indempnity before he can enter his action against mee . xv . lawfull stealth . i find two ( husband and wife ) both stealing , and but one of them guilty of felony . and rachel * had stolne the images that were her fathers , and jacob stole away unawares to laban the syrian . in the former a complication of theft lying , sacriledge , and idolatry ; in the latter no sin at all . for what our conscience tels us is lawfull , and our discretion , dangerous , it is both conscience and discretion to doe it with all possible secrecy . it was as lawfull for jacob in that case privately to steale away , as it is for that man , who findes the sun-shine too hot for him , to walke in the shade . god keep us from the guilt of rachels stealth . but for jacobs stealing away , one may confess the fact , but deny the fault therein . some are said to have gotten their life for a prey if any , in that sense , have preyed on , ( or if you will ) plundered their own liberty , stealing away from the place , where they conceived their selves in danger , none can justly condemne them . xvi . text improved . i heard a preacher take for his text , am i not thy asse , * upon which thou hast ridden ever since i was thine unto this day , was i ever wont to doe so unto thee ? i wondred what he would make thereof , fearing hee would starve his auditors for want of matter . but hence he observed . 1. the siliest and simplest being wronged , may justly speake in their own● defence . 2. worst men , have 〈◊〉 good title to their own● goods . balaam a sorcerer yet the asse confesseth twise he was his . 3. they who have done many good offices , and faile in one , are often not onely unrewarded for former service , but punished for that one offence . 4. when the creatures formerly officious to serve us , start from their wonted obedience ( as the earth to become barren and aire pestilential ) man ought to reflect on his owne sinne as the sole cause thereof . how fruitfull are the seeming barren places of scripture . bad plow-men , which make balkes of such ground . wheresoever the surface of gods word doth not laugh and sing with corne , there the heart thereof within is merry with mines , affording , wherenot plaine matter , hidden mysteries . xvii . the royall bearing . god is said to have brought the israelites out of aegypt an * aeagles-wings . now eagles , when removing their young-ones , have a different posture from other foule , proper to themselves ( fit it is that there should be a distinction betwixt soveraigne and subjects ) carrying their prey in their talons , but young ones on their backs , so interposing their whole bodyes betwixt them and harme . the old eagles body , is the young eagles-sheild , and must be shott through , before her young ones can be hurt . thus god , in saving the iewes , put himselfe betwixt them and danger . surely god so loving under the law , is no lesse gracious in the gospell : our soules are better secured , not onely above his wings , but in his body ; your life is hid * with christ in god . no feare then of harme , god first must be pierced , before wee can be prejudiced . xviii . none to him . it is said of our saviour , his fan * is in his hand . how well it fits him , and he it ? could satans clutches snatch the fan , what worke would he make ? he would fan , as he doth * winnow , in a tempest , yea , in a whirle-winde , and blow the best away . had man the fan in his hand especially in these distracted times , out goes for chaffe , all oposite to the opinions of his party seeming sanctity wil carry it away from such who with true , ( bu● weak grace , ) have ill natures and eminent corruptions . there is a kind of darnell , called lolium murinum because so counterfeiting corne , that even the mice themselves , ( experience should make them good tasters , ) are sometimes deceived therwith . hypocrites in like manner so act holinesse , that they passe for saints before men , whose censures often barne up the chaffe , and burne up the graine . well then ! christ for my share . good luck have hee with his honour . the fan is in so good a hand , it cannot be mended . onely his hand , who knowes hearts is proper for that employment . xx . humility : it is a strange passage , rev. 7.13 , 14. and one of the elders answered saying unto mee , what are these who are arrayed in white robes , and whence came they ? and i said unto him , sir , thou knowest . and he said unto me , these are they who have come out of great tribulation , &c. how comes the elder when asking a question to be said to answer ? on good reasō : for his quaere in effect , was a resolution , he ask't st. iohn , not because he thought he could , but knew he could not answer . that johns ingenuous confession of his ignorance might invite the elder to inform him . as his question is called an answer , so gods comm●nds are grants . when he enjoynes us , repent , believe , it is onely to draw from us a free acknowledgment of our impotency to performe his commands . this confession being made by us , what he enjoynes he will enable us to doe . mans owning his weaknesse , is the onely stock for god thereon to graft the grace of his assistance . meditations on the times . i. name-generall . heber had a sonne borne in the dayes when the * earth was divided . conceive we it just after the confusion of tongues , when mankind was parcelled out into severall colonies . wherefore heber to perpetuate the memorie of so famous an accident , hapning at the birth of his sonne , called him peleg , which in the hebrew tongue signifieth partition or division . we live in a land and age of dissention . counties , cities , townes , villages , families , all divided in opinions , in affections . each man almost divided from himselfe , with feares and distractions . of all the children , borne in england within this last five yeares and brought to the font , ( or if that displeas , to the bason ) to be baptized , every male may be called peleg , and female , palgah in the sad memoriall of the time of their nativity . ii. wofull wealth . barbarous is the custome of some english people on the sea side , to prey on the goods of poore shipwrack't merchants . but more divelish in their designe , who make false fires , to undirect sea-men in a tempest , that thereby from the right road , they may be misled into danger and destruction . england hath been toss'd with an hirricano of a civill warre . some men are said to have gotten great wealth thereby . but it is an ill leap when men grow rich per saltum , taking their rise from the miseries of a land , to which their owne sinnes have contributed their share . those are farre worse , ( and may not such be found ? ) who by cunning insinuations , and false glosings , have in these dangerous dayes trained and betrayed simple men into mischeife . can their pelfe prosper ? not got by valour or industry , but deceit ; surely it cannot be wholsome , when every morsell of their meate is mummie , ( good physick but bad food ) made of the corps of mens estates . nor will it prove happy , it being to be feared , that such who have been enriched with other men's ruines , will be ruined by their own riches . the child of ten yeares , is old enough to remember the beginning of such men's wealth , and the man of threescore and ten is young enough to see the ending thereof . iii. a new plot . vvhen herod had beheaded iohn the baptist , some might expect that his disciples would have done some great matter , in revenge of their masters death . but see how they behave themselves . and his * disciples came and tooke up the body and buried it , and went and told iesus . and was this all ? and what was all this ? alasse poore men ! it was some solace to their sorrowfull soules , that they might lament their losse to a fast friend , who though for the present unable to helpe , was willing to pitty them . hast thou thy body unjustly imprisoned , or thy goods violently detained , or thy credit causelesly defamed ? i have a designe whereby thou shalt revenge thy selfe , even goe and tell iesus . make to him a plaine and true report of the manner and measure of thy sufferings , especially there being a great difference betwixt iesvs then clouded in the flesh , and iesvs now shining in glory , having now as much pitty and more power to redresse thy greivances . i know it is counted but a cowardly trick , for boyes when beaten but by their equals , to cry that they 'l tell their father . but during the present necessitie , it is both the best wisedome and valour , even to complaine to thy father in heaven , who will take thy case into his serious consideration . iiii. providence . marvelous is gods goodnesse , in preserving the young ostridges . for the old one , leaveth her * egges in the earth , and warmeth them in the dust , forgetting that the foot may crush them , or that the wild beast may breake them . but divine providence so disposeth it , that the bare nest hatcheth the egges , and the warm'th of the sandy ground discloseth them . many parents ( which otherwise would have been loving pelicans ) are by these unnaturall warres , forced to be ostridges to their own children , leaving them to the narrow mercy of the wide world . i am confident that these orphanes ( so may i call them whilst their parents are a live ) shall be comfortably provided for . when worthy master samuel herne famous for his living , preaching , and writing lay on his death bed , ( rich onely in goodnesse and children ) his wife made much womanish lamentation , what should hereafter become of her little ones , peace ( sweet heart said hee ) that god who feedeth the * ravens will not starve the hernes . a speech censured as light by some , observed by others as propheticall , as indeed it came to passe , that they were well disposed of . despaire not therefore o thou parent of gods blessing for having many of his blessings , a numerous off-spring . but depend on his providence for their maintenance : finde thou but faith to believe it , he will finde meanes to effect it . v. coles * for fagot . in the dayes of king edward the sixth when bonner was kept in prison , reverend ridley having his bishoprick of london would never goe to dinner at fulham without the company of bonners * mother and sister ; the former alwayes sitting in a chaire , at the upper end of the table , these guests , were as constant as bread and salt at the board , no meale could be made without them . o the meeknesse , and mildnesse of such men as must make martyres ! active charity alwayes goes along with passive obedience . how many ministers wives & childrē , now adayes are outed of house and home ready to be starved , how few are invited to their tables , who hold the sequestrations of their husbands or fathers benefices ? yea many of them are so farr from being bountifull , that they are not just , denying or detaining from those poore soules that pittance , which the parliament hath alotted for their maintenance . vi . fugitives over taken . the city of geneva is seated in the marches of severall dominions , france , savoy , switzerland ; now it is a fundamentall law in that signiory , to give free accesse to all offenders , yet so as to punish their offence , according to the custome of that place wherein the fault was committed . this necessary severity doth sweep their state from being the sink of sinners , the rendevouz of rogues , and head-quarters of all malefactors , which otherwise would fly thither in hope of indempnity . herein i highly aprove the discipline of geneva . if we should live to see churches of severall governments permitted in england , it is more then probable that many offenders , not out of conscience , but to escape censures , would fly from one congregation to another , what * nabal said snllenly and spightfully , one may sadly foresee , & fore-say of this land , many servants now adayes will breake every man from his master ; many guilty persons abandoning that discipline under which they were bred and brought up , will shift and shelter themselves under some new model of government . well were it then if every man , before he be admitted a member of a new congregation , doe therein first , make satisfaction for such scandalous sinnes , whereof he stands justly charged in that church which he deserted . this would conduce to the advanceing of vertue and the retrenching of notorious licentiousnesse . vii both and neither . a city was built in germany upon the river weser , by charles the emperour , & vuidekind , first christian-duke of saxony ; and because both contributed to the structure thereof , it was called * mynethyne , ( at this day , by corrupt pronunciation mindin ) to shew the joynt-interest both had in the place . send lord , in thy due time , such a peace in this land , as prince and people may share therein ; that the soveraigne might have what hee justly calls myne , his lawfull prerogative , and leave to the subjects their propriety . such may be truely termed an accommodation which is ad commmodum utriusque for the benefit of both parties concerned therein . viii . fed with fasting . the salmon may passe for the ridle of the river . the oldest fisherman never as yet met with any meate in the maw thereof , thereby to advantage his conjecture on what bil of fare that fish feedeth . it eats not flys with the pearch , nor swollowes wormes with the roach , nor suckt dew with the oisters , nor devoureth his fellow fishes with the pike , what hath it in the water , but the water ? yet salmons grow great , and very fat in their season . how doe many ( exiles in their owne country ) subsist now adayes of nothing , and wandering in a wildernesse of want ( except they have manna miraculously from heaven ) they have no meate on earth from their owne meanes . at what ordinary or rather extraordinary do they diet ? that for all this have cheerefull faces , light hearts , and merry countenances . surely some secret comfort supports their soules . such never desire , but to make one meale all the days of their lives , on the * continuall feast of a good conscience . the fattest capons yeild but sad merry-thoughts to the greedy glutton , in comparison of those delightfull dainties which this dish dayly affords such , as feed upon it . ix . bare in fat pasture . forresters have informed mee , that out-lodging deere are seldom seen to be so fat as those as keep themselves within the parke . whereof they assigne this reason that those straglers ( though they have more ground to range over , more grasse and graine to take their repast upon , yet they ) are in constant feare as if conscious , that they are trespassers , being out of the protection , because out of the pale of the parke . this makes their eyes and eares alwayes to stand sentinells for their mouthes , least the master of the ground pursue them for the dammage done unto him . are there any which unjustly possesse the houses of others ? surely such can never with quiet and comfort enjoy either their places or themselves . thy alwayes listen to the least noise of newes , suspecting the right owner should be reestated , whose restitution of necessity inferres the others ejection , lord that though my meanes be never so small , grant they may be my meanes , not wrongfully detained from others , having a truer title unto them . x. much good doe you . one * nicias a philosopher having his shooes stollen from him , may they ( said he ) fit his feet that tooke them away . a wish at the first view very harmelesse , but there was that in it , which poysoned his charity into a malicious revenge . for he himselfe had hurl'd or crooked feet , so that in effect he wish'd the theefe to be lame . whosoever hath plundred mee of my bookes and papers , i freely forgive him ; and desire that he may fully understand & make good use thereof , wishing him more joy of them , then he hath right to them . nor is there any snake , under my herbes , nor have i ( as nicias ) any reservation , or latent sense to my selfe , but from my heart doe desire , that to all purposes and intents my bookes may be beneficiall unto him . onely requesting him , that one passage in his ( lately my ) bible [ namely eph 4. 28. ] may be taken into his serious consideration . xi . the use of the alphabet . there was not long since a devout , but ignorant papist dwelling in spaine . he perceived a necessity of his owne private prayers to god , besides the pater nosters , ave maries , &c. used of course in the romish church . but so simple was he , that how to pray hee knew not . onely every morning humbly , bending his knees , and lifting up his eyes , and hands to heaven , he would deliberately repeate the alphabet . and now ( said he ) o good god put these letters together to spell syllables , to spell words , to make such sense , as may bee most to thy glory , and my good . in these distracted times , i know● what generalls to pray for . gods glory , truth and peace , his majesties honour , priviledges of parliament , liberty of subjects , &c. but when i des●nd to particulars , whē , how , by whom i should desire these things to be effected i may fall to that poorepious mans . a. b. c. d. e. &c. xii . the good effect of a bad cause . god in the leviticall law , gave this reward , to the woman causelesly suspected of her iealous husband , that the bitter water , which she was to drinke in the priests presence , should not onely doe her no harme , but also procure her children , * if barren before . that water ( drunk by her to quench the fire of her husbands jealousie , ) proved like the spaw unto her , so famous for causing fruitfulness . thus her innocence was not onely cleared , but crowned . his gracious majesty hath been suspected to be popishly inclined . a suspition like those mushroomes , which pliny * recounts amongst the miracles in nature , because growing without a roote . well he hath passed his purgation , a bitter mornings-draught , hath he taken downe for many yeares together . see the operation thereof ; his constancy in the protestant religion , hath not onely been assured to such who unjustly were jealous of him , but also by gods blessing , he dayly growes greater , in men's hearts , pregnant with the love and affection of his subjects . xiii . the child man . iohn gerson the pious and learned chancelour of paris , beholding and bemoaning the generall corruption of his age , in doctrine and manners , was wont to get a * quire of little children about him , and to intreate them to pray to god in this behalfe . supposing their prayers , least defiled with sinne , and most acceptable to heaven . men now adayes are so infected with 〈◊〉 alice , that little children are the best chaplaines to pray for their parents . but o where shall such be found , not resenting of the faultes and factions of their fathers ? gersons plot will not take effect . i will try another way . i will make my addresse to the holy child jesus , so is he stiled * even when glorified in heaven ; not because he is still under age ( like popish pictures , placeing him in his mothers armes and keeping him in his constant infancy ) but because with the strength and perfection of a man he hath the innocence and humility of a child him onelywill i employ to interceed for me . xiiii . worse , before better . strange was the behaviour of our saviour , towards his beloved lazarus , * informed by a messenger of his sicknesse he aboade two dayes still in the place where i was . why so slow ? bad sending him , or to him , on a dying mans errands . but the cause was , because lazarus was not bad enough for christ to cure , intending not to recover him from sicknesse , but revive him from death , to make the glory of the miracle greater . england doth lie desperately sick , of a violent disease in the bowels thereof . many messengers we dispatch ( monthly fasts , weekly sermons , daily prayers ) to informe god of our sad condition . he still stayes in the same place , yea , which is worse , seemes to go backward , for every day lesse likely-hood , lesse hope of helpe . may not this bee the reason that our land must yet bee reduced to more extremity , that god may have the higher honour of our deliverance . xv . all sinne , all suffer . the mariners that guided the ship in the tempest , acts 27.32 . had a designe for their owne safety with the ruine of the rest ; intending ( under pretence of casting out an anchor ) to escape in a bo●te , by themselves . but the soldiers prevented their purpose , and cut off the cord of the boate , and let it fall into the sea . one and all : all sinck , or all save . herein their martiall law did a piece of exemplary justice . doe any intend willingly ( without speciall cause ) to leave the land , so to avoid that misery which their sinnes with others have drawne upon it ; might i advise them , better mourne in , then move out of sad zion . hang out the * scarlet lace at the casement , ( eyes made red withsorrow for sinne ) but slide not downe out of the window without better warrant . but if they be disposed to depart , and leave their native soyle , let them take heede their fly-boate meets not with such souldiers as will send them back , with shame and sorrow , into the ship againe . xvi . eate worthily . saul being in full pursuite of the flying philistines made a law , that no israelite should * eat untill evening . but it was the judgement of jonathan that the army if permitted to eate had done greater execution on their enemies . for time so lost was gained being layed out in the necessary refection of their bodyes . yea marke the issue of their long fasting . the people at night coming with ravenous appetites did eat the fles● with the * bloud , to the provoaking of gods anger . many english people having conquered some stes●ly lusts which fight against their soules , were still chasing them , in hope finally to subdue them . was it a pious or politique designe to forbid such the r●ceiving of the sacrament ; their spirituall food ? i will not positively conclude that such if suffere● to strengthen themselves with that heavenly repast , had thereby been enabled more effectually to cut downe their corruptions . onely two things i will desire . first that such jonathans , who by breaking this custome have found benefit to thēselves , may not be condemned by others . 2ly i shal pray that two hungry yeares make not the third a glutton . that communicants , two twelve moneths together forbidden the lords supper , come not , ( when admitted thereunto ) with better stomach then heart , more greedinesse then preparation . xvii . devotions duplicat . vvhen the iewish sabbath in the primitive times , was newly changed into the christians-lords . day , many devout people , twisted both together in their observation , abstaining from servile-workes , and keeping both saturday and sunday wholy for holy employments . during these civill warres , wednesday and fryday fasts have been appointed by different authorities . what harme had it been , if they had been both generally observed . but alas ! when two messengers being sent together on the same errand fall out and fight by the way , will not the worke be worse done then if none were employed ? in such a paire of fasts it is to be feared that the divisions of our affections rather would increase then abate gods anger against us . two negatives make an affirmative . dayes of humiliations are appointed for men to deny themselves , and their sinfull lusts. but doe not our two fasts more peremptorily affirme and avouch our mutuall malice and hatred ? god forgive us , we have cause enough to keepe ten but not care enough to keepe one monethly day of huiliation . xviii . law to themselves . some 60. yeares since in the vniversity of cambridge it was solemnly debated betwixt the h●ads , to debarre young schollers of that liberty allowed them in christmas , as inconsistent with the discipline of students . but some grave governours maintained the good use thereof , because thereby in twelve dayes they more discover the dispositions●of schollers then in twe ve moneths before . that a vigilant vertue indeed , which would be earely up at prayers and study , when all authority to punish lay a sleepe . vice these late yeares hath kept open house in england . welcome all commers without any examination . no penance for the adulterer , stocks for the drunkard , whip for the petty larciner , brand for the felon , gallowes for the murderer . god all this time us tries as he did * hezekiah , that he might know all that is in our hearts , such as now are chast , sober , just , true , shew themselves acted with a higher principle of piety , then the ●are a voyding of punishment . xx . the new disease . there is a desease of infants ( and an in●ant-disease , having ●carcely as yet gotten a proper name in latin ) cal●ed the ricketts . wherein the head waxeth too great , whil'st the legges , and lower parts waine too little . awoman in the west hath happily healed many , by cauterizing the veine behind the eare . how proper the remedy for the malady i engage not , experience oftimes out-doing art , whil'st wee behold the cure easily effected , and the naturall cause thereof hardly assigned . have not many now adaies the same sicknesse in their soules ? their heads swelling to a vast proportion , and they wōderfully inabled with knowledge to discourse . but alasse how little their leggs ? poore their practise , and lazy their walking in a godly conversation . shall i say that such may be cured by searing the veine in their head , not to hurt their hearing , but hinder the ( itching ) of their eares . indeed his tongue deserves to be burnt , that tlekes of searing the eares of others ; for faith commeth by hearing . but i would have men not heare fewer sermons , but heare more in hearing fewer sermons . lesse preaching better heard , ( reader lay the emphasis , not on the word lesse , but on the word better ) would make a wiser and stronger christian , digesting the word from his head into his heart to practice it in his conversation . meditations on all kind of prayers . 1. newly awaked . by the leviticall law , the firstling of every cleane creature which opened the * matrix was holy to god . by the morall analogy thereof , this first glance of mine eyes , is due to him . by the custome of this kingdome , there accreweth to the land-lord a fine and herriot from his tenant , taking a further estate in his lease . i hold from god this clay cottage of my body ; ( an homely tenement , but may i in some measure be assured of a better before outed of this . ) now being raised from last nights sleepe i may seeme to renue a life . what shall i pay to my land-lord ? even the best quick creature which is to be found on my barren copy-hold namely the calves of my lips , praising him for his protection over mee . more he doth not aske , lesse i cannot give , yea such is his goodnesse and my weaknesse , that before i can give him thankes , he giveth me to be thankfull . ii. family-prayer . long have i search't the scriptures to find a positive precept enioyning , or precedent observing dayly prayer in a family , yet hitherto have found none proper for my purpose . indeed i read , that there was a * yearely sacrifice offered at bethlehem for the family of iesse ; but if hence we should inferre household holy dutyes , others would conclude they should onely be annuall . and whereas it is said , poure out thine indignation on the heathen , and on the families which have not called on thy name , the word taken there in a large acception reproveth rather the want of nationall , then domesticall service of god . but let not propha● nesse improve it selfe , o● censure family-prayer for will-w●rship , as wanting ● warrant in gods word . for where god injoyneth a generall du y as to ●erve and feare him , there ●ll p●rticular meanes , ( wh●reof prayer a principall ) t●nding thereun●o are commanded . and ●urely the pious house●olds of * abraham , * io●hua , and * cornelius , had ●ome holy exercises to ●hemselves , as broader ●hen their personall devotion , so narrower then the publique service , just adequate to their owne private family . iii. selfe without other-selfe . some loving wife may perchance be ( though not angry with ) grieved at her husband , for excluding her from his private prayers , thus thinking with herselfe ; must i be discommoned from my husbands devotion ? what ? severall closset-chappells , for those of the same bed and board ? are not our credits embarqud in the same bottom , so that they swim or sinke together ? may i not be admitted an auditour at his petitions , were it onely to say amen thereunto ? but let such a one seriously consider what the * prophet saith , the family of the house of david apart , and their wives apart ; the family of the house of nathan apart , & their wives apart . personall private faults must be privately confessed . it is not meet , shee should know all the bosom sins of him , in whose bosom she lieth . perchance being now offended , for not hearing her husbands prayers she would be more offended , if shee heard them . nor hath s●e just cause to complaine , seeing herein nathans wife , is equall with nathan himselfe ; what liberty she alloweth , is allowed her , and may as well as her husband claime the priviledge privately and apart to power forth her soule unto god in her daily devotions . yet man and wife , at other times ought to communicate in their prayers , all other excluded . iv. groanes . how comes it to passe that groanes made in men by gods spirit cannot bee uttered ? i finde two reasons thereof . first , because those groans are so low , and little , so faint , fraile , and feeble , so next to nothing ; these still-borne babes only breath without crying . secondly , because so much diversity , yea contrariety of passion , is crowded within the compasse of a groane . in it is comprized sorrow for our sins , joy in christ , fear of hell , hope of heaven , love of god , hatred of sinne . now as when many men at the same time pressing out at a narrow wicket , all stick , and stop each other , so no wonder if so many passions at the same time , striving to vent themselves at the na●row outlet of a groane , are stayed from being expressive , and the groane become unutterable . how happy is their condition , who have god for their interpreter ? who not onely understands what they do , but what they would say . daniel could tell the meaning of the dreame , which nebuchadnezzar had forgotten . god knowes the meaning of those groanes which never as yet knew their owne meaning , and understands the sense of those sighes , which never understood themselves . v. ejaculations their use . eiaculations are short prayers , darted up to god on emergent occasions . if no other artilery had been used this last seven yeares in england , i will not affirme more soules had been in heaven , but fewer corpes had been buried in earth . o that with david we might have said my heart * is fixed , being lesse busied about fixing of muskets . the principall use of ejaculations , is against the fiery * dartes of the i evill . our adversary inje●s , ( how he doth it god k●owes , that hee doth it we know , ) bad motions into our hearts , and that we may be as nimble with our antidotes , as he with his poysons , such short prayers are proper and necessary . in bard h●vens ( so choacked up with the envious sands that great ships drawing many soote water can not come neare ) lighter and lesser pinnasses may freely and safely arive . when wee are time-bound , placebound , or person bound , so that wee cannot compose our selves to make a large solemn prayer , this is the right instant for ejaculations , whether orally uttered , or onely poured forth in wardly in the heart . vi . their priviledge . eiaculations take not up any roome in the soule . they give liberty of callings , so that at the same instant one may follow his proper vocation . the husbandman may dart forth an ejaculation and not make a balke the more . the seaman never the lesse steere his ship right , in the dark'st night . yea the soldier at the same time , may shoot out his prayer to god , and aime his pistoll at his enemy , the one better hitting the marke for the other . the feild wherein bees feed is no whit the barer for their biting , when they have tooke their full re past on flowers or grasse , the ox may feed , the sheep fat on their reversions . the reason is because those little chymists destil onely the refined part of the floure , leaving the grosser substance thereof . so ejaculations bind not men to any bodily observance , onely busie the spirituall half , which maketh them consistant with the prosecution of any other imploiment . vii . extemporary prayers . in extemporary prayer what men most admire god least regardeth . namely the volubility of the tongue . herein a tertullus may equal , yea exceed saint . paul himselfe whose * speech was but meane . o , it is the heart , keeping time and tune with the voyce which god listneth unto . otherwise the nimblest tongue tires , and loudest voyce growes dumbe before it comes halfe way to heaven . make it ( said god to moses ) in all * things , like the patterne in the mount . onely the conformity of the wordes with the mind , mounted up in heavenly thoughts is acceptable to god . the gift of extemporary prayer , ready utterance may be bestowed on a reprobate , but the grace thereof , [ religious aflections ] is onely given to gods servants . viii . their causelesse scandall . some lay it to the charge of extemporary prayers , as if it were a diminution to gods majesty to offer them unto him , because ( alluding to davids expression to * ornan the jebufite , ) they cost nothing , but come without any paines or industry to provide them . a most false aspersion . surely preparation of the heart , ( though not premeditation of every word ) is required thereunto . and grant the party praying at that very instant fore-studieth not every expression , yet surely he hath formerly laboured with his heart and tongue too , before he attained that dexterity of utterance , properly and readily to expresse himselfe . many houres in night no doubt he is waking , and was by himselfe practising scripture phrase , and the language of canaan , wl ilst such as censure him , for his lazinesse , were fast a sleep in their ●eds . supp● one should make an entertainment for strangers with flesh , fish , foule , venison , fruit , all out of his owne fold , field , ponds , parke , orchard , will any say that this feast cost him nothing who made it ? surely although all grew on the same , and for the present he bought nothing by the penny , yet he or his ancestors for him did at first dearely purchase these home-accommodations , when that this entertainment did arise . so the party who hath attained the faculty and facility of extemporary prayer , ( the easie act of a laborious habit ) though at the instant not appearing to take paines , hath bin formerly industrious with himselfe , or his parents with him ( in giving him pious education ) or else hee had never acquired so great perfection , seeing only long practice makes the pen of a ready writer . ix . night-prayer . death in scripture is compared to sleepe . well then may my night-prayer be resembled to making my will . i will be carefull not to die intestate ; as also not to deferre my will-making , till i am not compos mentis till the lethargie of drousinesse seize upon mee . but being in perfect memory i bequeath my soule to god ; the rather because i am sure the divell will accuse mee when sleeping . o the advantage of spirits above bodyes ! if our clay-cottage be not cooled with rest , the roofe falls a fire . satan hath no such need : the * night is his fittest time . thus mans vacation is the terme for the beasts of the forrest , they move most , whil'st he lies quiet in his bed . least therefore , whilst sleeping i be out-lawed for want of appearance to satan's charge ; i committ my cause to him , who neither ●mbers nor sleepes ; answer for me o my god . x. a nocturnall . david surveying the firmament , brake forth into this consideration , when i considered the heavens the worke of thy fingers , the * moon & thestarres , which thou hast created ; what is man &c. how cometh he to mention the moone and starres , and omitt the sunne . the other being but his pensioners , shining with that exhibition of light , which the bounty of the sun alots them . it is answered ; this was davids night meditation , when the sunne departing to the other world , left the lesser lightes onely visible in heaven , and as the skie is best beheld by day in the glory thereof , so it is best surveyed by night , in the variety of the same . night was made for man to rest in . ●ut when i cannot sleep , may i with this psalmist entertaine my waking , with good thoughts . not to use them as opium , to invite my corrupt nature to 〈◊〉 , but to bolt out bad thoughts , which otherwise would possesse my soule . xi . set prayers . set prayers are prescript formes of our own , or others composing such are lawfull for any , and needfull for some to use . lawfull for any . otherwise god would no● have appointed the priests , ( presumed o● themselves best able to pray ) a forme of blessing the people . nor would our saviour have set u● his prayers , which ( as the towne-bushell is the standard both to measure corne , and other bushels by , ) is both a prayer in it selfe , and a pattern or plat-forme of prayer , such as accuse set-formes to be pinioning the wings of the dove , will by the next returne affirme that girdles and garters made to strengthen and adorne , are so many shackles and fetters , which hurt and hinder mens free motion . needfull for some . namely for such who as yet have not attained ( what all should endeavour ) to pray extempore , by the spirit . but as little children , ( to whom the plainest and evenest roome at first , is a labarinth ) are so ambitious of going , an-hye-lone , that they scorne to take the guidance of a forme , or bench to direct them , but will adventure by themselves , though often to the cost of a knock and a fall : so many confesse their weaknes in denying to confesse it , who refuseing to be beholden to a set-forme of prayer , preferre to fay non-sence rather then nothing in their extempore expressions . more modesty , and no le●e piety it had been for such men , to have prayed longer with set-formes , that they might pray better without them . xii . the same againe . it is no base and beggerly shift , ( arguing a narrow and necessitous heart ) but a peice of holy and heavenly thrist often to use the same prayer againe . christs practice is my directory herein , who the third time said the same * words . a good prayer is not like a stratagem in warre to be used but once . no , the oftener , the better . the cloathes of the israelites whilst they wandered fortie yeares in the wildernesse , never waxed old as if made of perpetuano indeed . so a good prayer , though often used is still fresh and faire in the eares and eyes of heaven . despaire not then thou simple soule ; who hast no exchange of raiment , whose prayers cannot appeare every day , at heavens court , in new cloaths thou maist be as good a subject , though not so great a gallant , coming alwayes in the same sute . yea perchance the very same , which was thy fathers and grand-fathers before thee , ( a well composed prayer is a good heire-toome in a family , & may hereditarily bedescended to many generations , ) but know thy comfort , thy prayer is well know to he●ven to it , which it is a co●stant customer . onely adde new , or new degrees of old affections thereunto , and it will be acceptable to god , thus repaired , as if new erected . xiii . mixt-prayers . mixt-prayers are a methodicall composition , ( no casuall confusion ) of extempore and premeditate prayers put together . wherein the standers , still are the same , and the essentiall parts , ( confession of sin , begging of pardon , craving grace for the future , thanking god for former favours &c. ) like the bones of the prayer remaine alwayes unaltered . whilst the moveable petitions ( like the flesh & colour of thy prayers ) are added , abridged , or altered , as gods spirit adviseth and enableth us , according to the emergencies of present occasions . in the mid-land-sea galleys are found to be most usefull , which partly runne on the legges of oares , and partly flye with the wings of sailes , whereby they become serviceable both in a wind and in a calme . such the conveniency of mixtprayer , wherein infused and acquired graces meet together , and men partly move with the brea the of the holy spirit , partly row on by their owne industry . such medley prayers are most usefull , as having the stedinesse of premeditate , and the activity of extemporary prayer , joyned together . xiiii . take your company along . it is no disgrace for such who have the guift and grace of extemporary prayer , sometimes to use a set-forme , for the benefit and behoof of others . iaacob though he could have marched on a man's pace , yet was carefull not to over-drive the children , and eewes * big with young . let ministers remember to bring up the r●re in their congregations , that the meanest may goe along with them in their devotions . god could have created the world ex tempore , in a moment , but was pleased ( as i may say ' , ) to make it premediatly in a set-method of six dayes , not for his own , ease , but our instruction , that our heads and hearts might the better keep pace with his hands , to behold and consider his workmanship . let no man disdaine to set his owne nimblenesse backward that others may goe along with him . such degrading ones-selfe is the quickest proceeding in piety , when men preferre the edification of others before their owne credit and esteeme . xv . prayer must be quotidian . amongst other arguments inforceing the necessity of daily-prayer , this not the least that christ injoynes us to petition for dayly bread . new-bread we know is best , and in a spirituall sense , our bread , ( though in it selfe as stale and moldie as that of the gibeonites ) is every day new , because a new and hot blessing ( as i might say ) is dayly beg'd , and bestowed of god upon it . manna must dayly be gathered , & not provisionally be hoorded up , god expects that men every day addresse themselves unto him , by petitioning him for sustenance . how contrary is this to the common-practice of many . as camells in sandy-countries are said to drink but once in seven dayes , and then in praesens , praeteritum , & futurum , for time past , present , and to come , so many , fumble this , last , 〈◊〉 next weekes devotion all in a prayer . yea some deferre all their praying till the last day . constantine had a conceite that because baptisme wash't away all sinns , he would not be baptized till his death-bed , that so his soule might never loose the purity thereof , but immediately mount to heaven . but sudden death preventing him , he was not baptized at all , as some say , or onely by an arrian bishop as others a●irme . if any erroniously on the same supposition put off their prayers to the last , let them take heed , least long delayed , at last they prove either none at all or none in effect . xvi . the lords prayer . in this age wee begin to think meanely of the lords prayer , oh how basely may the lord think of our prayers . some will not forgive the lords prayer for that passage therein , as we forgive them that trespasse against us . others play the witches on this prayer . witches are reported ( amongst many , other hellish observations , whereby they oblige themselves to satan ) to say the lords prayer backwards . are there not many , who though they doe not pronounce the syllables of the lords prayer retrograde ( their discretion will not suffer them to be betraied , to such a non-sence sin , ) yet they transpose it in effect , desiring their dayly-bread , before gods kingdom come , preferring temporall benefits before heavenly blessings . oh ; if every one by this marke should be tryed for a witch , how hard would it goe with all of us . lamiarum plena sunt omnia . xvii . all best . at the siedge and takeing of new-carthage in spaine there was dis●ention betwixt the souldiers , about the crown murall due to him , who first footed the walles of the city , two pretended to the crown . parts were taken , and the roman army siding in factions , was likely to fall foule , and mutually fight against it selfe . scipio the generall prevented the danger by providing two murall * crownes , giving one to each who claimed it , affirming that on the examination of the prooffes , both did appeare to him at the same instant to climb the wall . o let us not set severall kinds of prayers at varience betwixt themselves , which of them should be most usefull , most honourable . all are most excellent at several times , crown gro●nes , crown ejaculations , crown extemporary , crown sett , crown mixt prayer , i dare boldly say , he that in some measure loves not all kind of lawfull prayers , loves no kind of lawfull prayers . for if we love god the father , we can hate no ordinance , his child though perchance an occasion may affect one above another . xviii . all manner of prayer . it is an antient stratagem of satan , ( yet still he useth it , still men are cheated by it , ) to set gods ordinance at variance , ( as the desciples fell out amongst themselves ) which of them should be the greatest . how hath the readers pue been clash't against the preachers pulpit , to the shaking almost of the whole church , whether that the word preached or read be most effectuall to salvation . also whether the word pre●ch'd or catechiz'd , most usefull . but no ordinance so abused as prayer . prayer hath been set up against preaching , against catech●zing , against it selfe . whether publick or private , church or closet , set or extempore prayer the best . see how st. paul determines the controversie * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with all manner of prayer , ( so the geneva translation ) and supplication in the spirit . preferring none , commending all lawfull prayer to our practise . xx . to god alone . amongst all manner of prayer to god , i find in scripture neither promise , precept , nor precedent to warrant prayers to saints . and were there no other reason , this would incourage me to pray to christ alone because . st. paul struck elimas blind , christ made blind bartemeus see . st. peter kill'd ananias and saphira with his word , christ with his word revived dead lazarus . the disciples forbad the synophaenician woman , to call after christ , christ called unto her after they had forbidden her . all my saviours workes are saveing workes , none extending to the death of mankind . surely christ being now in heaven , hath not lesse goodnesse because he hath more glory , his bowels still earn on us . i will therefore rather present my prayers to him , who alwayes did heale , then to those who sometimes did hurt . and though this be no convinceing argument to papists , 't is a comfortable motive to protestants . a good third , where so good firsts and seconds have been lay'd before . occasional meditations . i. love & anger . i saw two chil dren fighting together in the street . the father of the one passing by , f●rch't his sonne away and corrected him ; the other lad was left without any check , though both were equally faulty in the fray. i was halfe offended that , being guilty alike , they were not punished alike : but the parent would only meddle with him over whom he had an undoubted dominion , to whom he bare an unfayned affection . the wicked sinne , the godly smart most in this world . god singleth out his owne sonnes , and beateth them by themselves : whom hee loveth he * chasteneth . whilest the ungodly ; preserved from affliction , are reserved for destruction . it being needlesse that their haire should bee shaved with an hired * rasor whose heads are intended for the * axe of divine justice . ii. upwards , upwards . how large houses doe they build in london on little ground ? revenging themselves on the narrownesse of their roome with store of stories . excellent arithmetick ! from the roote of one floore , to multiplie so many chambers . and though painfull the climbing up , pleasant the staying there , the higher the healthfuller , with clearer light and sweeter aire . small are my meanes on earth . may i mount my soule the higher in heavenly meditations , relying on divine providence ; ( he that fed many thonsands with * five loaves , may feed me and mine with the fifth part of that one loafe , that once was all mine . higher my soule ! higher ! in bodily buildings , commonly the garrets are most emptie , but my minde the higher mounted , will bee the better furnished . let ●severance to death bee my uppermost chamber , the roof of which grace is the pavement of glory . iii. bew●re wanton wit . i saw an indentu e too fairely engrossed ; for the writer ( beter scrivener then clearke ) had so filled it with flourishes that it hindred my reading thereof , the wantonnesse of his pen made a new alphabet , and i was subject to mistake his d●shes for reall letters . what dammage hath unwarie rhetorick done to religion ? many an innocent reader hath taken damas●en & theophilact at their word , counting their eloquent hyperboles of christs pres●nce in the sacrament , the exact standards of their judgement , whence after ages brought in t●ansubstantiation . yea from the fa●hers elegant apostraphe'es to the d●ad ( lively pictures by hasty eyes may be taken for living persons ) prayers to saints tooke their originall . i see that truths secretary must use a set hand , in wrighting important points of divinity . ill dancing for nimlle wits , on the precipisses of dangerous doctrines . for though they cscape by their agility , others ( encouraged by their examples ) may bee brought to destr●ction . iv. ill. done un done . i saw one● , whether ●ut of haste , or want 〈◊〉 skill , put up his sword the wrong way ; it cut even when it was sheathed , the edge being transposed where the back should have been : so that , perceiving his errour , he was feigne to draw it out , that hee might put it up againe . wearied and wasted with civill warre , wee that formerly loathed the mann● of peace ( because common ) could now be content to feede on it , though full of wormes and putrified : some so desirous thereof that they care not on what termes the warre be ended , so it bee ended : but such a peace would bee but a truce , and the conditions thereof would no longer bee in force , then whilest they are in force . let us pray that the sword be sheathed the right way , with gods glory ; and without the dangerous dslocation of prince and pe●ples right : otherwise it may justly be suspected , that the sword put up , will be drawn out again , and the articles of an i●l agreement , though engrossed in parchment , not take effect , so long as paper would continue . v. a pace a pace . rowing on the thames , the waterman confirmed mee in what formerly i had learnt from the maps ; how that river westward runnes so crooked as likely to lose it selfe in a labyrinth of its owne making . from reading to lon●on , by land , thirty by water an hundred miles . so wantonly that streame disporteth it selfe , as if as yet unresolved whether to advance to the sea , or retreat to its fountain . but the same being past london ( as if sensible of its former lazinesse , and fearing to be checkt of the ocean , the mother of all rivers , for so long loytering ; or else , as if wearie with wandring and loth to lose more way : or lastly , as if conceiving such wildenesse inconsistent with the gravity of his channel , now grown old , and ready to bee ●urted in the sea ) runnes in so direct a line , th●t from london to gravesend , the number of the 〈◊〉 are eq●ally twenty both by land and by water . ala● ! how much of my life is lavisht away ? oh the intricacies , windings , wandrings , turnings , tergiversations of my dece●full youth ! i have lived in the middest of a crooked generation * , and with them have turned aside unto * crooked wa●es . high time it is now for mee to make streight * paths for my feet and to redeeme what is past , by amending what is present and to come . flux , flux ( in the germa●ne tongue ; quick , quick ) was a mot●o of b●shop * jewels , presaging the approach of his death . may i make good use thereof , make haste , make haste , god knows how little time is l●st me and may i bee a good husband to improve the short remnant thereof . vi . alwaies the rising sunne . i have wondred why the romish church do not pray to saint abraham , saint david , saint hezekiah , &c. as well as to the apostles , and their successors since christs time ; for those antient patriarks , by the confession of papists , were long since relieved out of lim bo ( soon out , who were never in ) and admitted to the sight and presence of god , especially abraham , being father of the faithfull , as well gentile as ●ew , would ( according to their principles ) bee a proper patron for their petitions . but it seemes that moderne saints rob the old ones of their honour , a garnet , or late bernard of paris , have severally more prayers made unto them then many old saints have together . new beesoms sweepe cleane ; new * cisternes of fond mens owne hewing , most likely to hold water . protestants , in some kinde , serve their living ministers , as papists their dead sa●uts . for aged pastors , who have bor● the heat of the day , in our church , are justled out of respect by young preachers , not having halfe their age , nor a quarter of their learning and religion . yet let not the former bee disheartened , for thus it ever was and will be , english-athenians , 〈◊〉 for novelties , new sects , new schismes , new doctrines , new disciplines , new prayers , new preachers . vii . charitie , charitie , church storie reports of saint john , that being growne very aged ( well nigh a hundred yeeres old ) wanting strength and voice to make a long sermon , hee was wont to goe up into the pulpet , and often repete these words , babes k epe your selves from idols , brethren love one another . our age may seeme suffi●iently to have provided against the growth of idolatry in england . o that some order were taken for the increase of charity ! it were liberty enough , if for the next seaven yeeres , all sermons were bound to keepe residence on this text . brethren love one another . but would not some fall out with themselves , if appointed to preach unity to others . vindicative s●irits , if confined to this text , would confine the text to their passion : by brethren understanding only such of their own party . but o , seeing other monopolies are dissolved let not this remain , against the fundamentall law of charity . let all bend their heads , hearts and hands , to make up the breaches in church and state . but too many now a daies are like pharaohs magicians , who could conjure up * with their charmes more new frogs , but could not remove or drive away those multitude of frogs which were there before . unhappily happy in making more rents and discentions , but unable or unwilling to compose our former differences . viii . the sensible plant. i heard much of a sensible pl●nt , and counted it a senselesse relation ( a rational beast , carrying as little contradiction ) untill beholding it , mine eyes ushered my judgement into a beleef thereof . my comprehension thereof is this . god having made three great staires [ vegetable , se●sible and reasonable creat●res ] that men thereby might climbe up i●to the knowledge of a deity , hath placed somethings of a middle nature ( as halfe paces betwixt the staries ) so to make the step lesse , and the ascent more easie for our meditations . thus this active plant ( with visible motion ) doth border and confine on sensible creatures . thus in affrick , some most agil and intelligent marmasits may seeme to shake ( fore feete shall i say or ) hands , with the rudest salvages of that countrey , as not much more then one remove from them , in knowledg and civility . but by the same proportion may not man , by custome and improvement of piety , mount himselfe neere to an angelicall nature . such was enoch , who whilest liveing on earth , * walked with god . o may our conversation be in * heaven . for shall a plant take a new degree & proce●d sensible , and shall man have his grace stayed for want of sufficiency , and not vvhilest living here , commence angel , in his holy and heavenly affections . ix . christ my king . i reade how king edward the first , ingenuously surprized the welch into subjection , proferring them such a prince as should be 1. the son of a king . 2. borne in their owne countrey . 3. whom none could taxe for any fault . the welch accepted the conditions , and the king tendred them his sonne edward , an infant , newly borne in the castle of carnarvan . doe not all these qualifications mystically center themselves in my saviour ? 1. the king of heaven saith unto him , thou art my sonne , * this day have i begotten thee . 2. our true countrey man , reall flesh , whereas hee tooke not on him the nature of angels . 3. without spot or blemish , like to us in all things , sin only excepted . away then with those wicked men , who * will not have this king to rule over them . may he have dominion in and over me . thy kingdome come . heaven and earth cannot afford a more proper prince for the purpose , exactly accomplished with all these comfortable qualifications . x. tribulation . i finde two sad etymologies of tribulation . one from ( tribulus ) a three forked thorn , which 〈◊〉 that such afflictions which are as full of paine and anguish unto the soule , as a thorn thrust into a tender part of the flesh is unto the body , may properly be termed tribulations . the other , from tribulus , the head of a flail , or flagell , knaggie and knotty ( made commonly as i take it , of a thick black-thorne ) and then it imports , that afflictions , falling upon us as heavie as the flaile , threshing the corne , are stiled tribulations . i am in a streight which deduction to embrace , from the sharpe or from the heavie thorne . but which is the worst , though i may choose whence to derive the word , i cannot choose so , as to decline the thing i must * through much tribulation , enter into the kingdome of god . therefore i will labor not to bee like a young colt , first set to plough , which more tires himselfe out with his owne untowardnesse ( whipping himselfe with his mis-spent mettle ) then with the weight of what he drawes ; and will labour patiently to beare what is imposed upon me . xi . beware . i saw a cannon shot off . the men , at whom it was levelled , fell flat on the ground , and so escaped the bullet . against such blowes , falliug is all the fencing , and prostration all the armour of proofe . but that which gave them notice to fall downe was their perceiving of the fire before the ordnance was discharg'd . oh the mercy of that fire ! which , as it were , repenting of the mischiefe it had done , and the murther it might make , ran a race , and outstript the bullet , that men ) at the sight thereof ) might bee provided , when they could not resist to prevent it . thus every murthering piece , is also a warning piece against it selfe . god , in like manner , warnes before he wounds ; frights before hee fights . yet forty dayes and ninevegh shall be destroyed . oh let us fall down before the lord our maker ; then shall his anger be pleased to make in us a daily passe over , and his bullets levelled at us shall flie above us . xii . the first fruits . papists observe ( such are curious priers into protestants carriage ) that charity in england lay in a swound , from the dissolution of abbies , in the reigne of king henry the eighth , till about the tenth of queen elizabeth . as if in that age of ruine , none durst raise religious buildings , and as if the axe and hammer , so long taught to beat down , had forgot their former use to build up for pious intents . at last comes * william lambert , esqure , and first founds an hospitall at greenwich in kent , calling that his society ( like politique joab , after * davids name . ) the poore people of queene elizabeth . and after this worthy man followed many , that wee may almost dazle papists eyes with the light of protestants good works . the same papists perchance may now conceive charity so disheartened in our dayes ( by these civill warres and the consequences thereof ) that no protestants hereafter should bee so desperate as to adventure upon a publique good deede . o for a lambert . junior ( & i hope some of his linage are left heires to his lands and virtues ) who shall breake through the ranks of all discouragements ; so that now english protestants , being to begin a new score of good works , might from him date their epoche . such a charity deserves to bee knighted for the valour thereof . xiv . the recruit . i reade how one main argument which the apostle paul enforceth on timothy , to make full proofe of his ministery is this , * for i am now ready to be offered , and the time of my departure is at hand . thus the dying saints , drawing neere to heaven , their marke , is the best spur for the surviving to make the more speed in their race . how many excellent divines have these sad times hastened to their long home ? ( so called in scripture * not because long going thither , but long [ ever ] tarrying there . ) how many have beene sorrow-shot to their heart ? o that this would edge the endeavours of our gen●ration , to succede in the dead places of worthy men . shall the papists curiously observe and sufficiently boast , that their stapleton was borne on the same day , on which sir thomas more was beheaded , ( as if his cradle made of the others coffin , ) and shall not our nurseries of learning supply the void roomes of our worthies deceased . no sin i hope to pray , that our timothyes come not short of our pauls , as in time , so in learning and religion . xv . the mongrel . i finde the naturall philosopher , making a caracter of the lions disposition , amongst other his qualities reporteth that first the lion * feedeth on men , and afterwards ( if forced with extremitie of hunger ) on women . satan is a roaring lion seeking whome hee may devoure . only hee inverts the method , and in his bill of fare takes the second course first . ever since hee over tempted our grand-mother eve , encouraged with successe , hee hath preyed first on the weaker sex . it seemes hee hath all the vices , not the virtues of that king of beasts , a woolfe lion , having his cruelty without his geuerositye . xviii . edification . i read in a learned phisitian , how our pro vident mother , nature , foreseeing men ( her wan ton children ) would bee tampering with the edge-tooles of minerals , hid them farre from them , in the bowels of the earth , whereas shee exposed plants and herbs more obvious to their eye , as fitter for their use . but some bold empericks , neglecting the latter ( as too common ) have adventured on those hidden minerals , oft times ( through want of skill ) to the hurt of many , and hazard of more . god , in the new testament , hath placed all historical and practical matter ( needfull for christians to know and beleeve ) in the beginning of the gospell . all such truths lie above ground , plainly visible , in the litteral sence . the prophe ticall and difficult part comes in the close ; but though the testament was written in greeke , too many reade it like hebrew , beginning at the end thereof . how many trouble themselves about the revelatiou , who might bee better busied in plaine divinity ? safer prescribing to others , and practising in themselves , positive piety ; leaving such mistical minerals to men of more judgement to prepare them . xix . mad , not mad . i finde st. paul in the same chapter confesse and deny madnesse in himselfe . acts. 26. verse 11. and being exceeding mad against them , i persecuted them even unto strange cities , verse 25. when festus challenged him to be beside himselfe , i am not mad most noble festus . whilest hee was mad indeede , then none did suspect or accuse him to be distracted ; but when converted , and in his right minde , then festus taxeth him of madnesse . there is a country in affrica , * wherein all the natives have pendulous lips . hanging downe like dogs-eares , alwaies raw and sore ; here only such as are handsome are pointed at for monsters in this age , wherein polluted and uncleane lips are grown epidemicall , if any refraine their tongues from common sins , alone are gazed at as strange spectacles . xx . the deepest cutt. i beheld a lapidary cutting a diamond , with a diamond hammer and anvil both of the same kinde . god in scipture stiled his servants his * jewels . his diamonds they are , but alas , rude , rough , unpolished , without shape or fashion , as they arise naked out of the bed of the earth , before art hath dressed them . see how god by rubbing one rough diamond against maketh both smooth . barnabas afflicts paul and paul afflicts barnabas , by their hot falling out , hierom occasioneth trouble to ruffinus , and ruffinus to hierom. in our unnaturall war , none i hope so weake and wilfull as to deny many good men ( though misled ) engaged on both sides . o how have they scratcht . and raced , and pierced , and bruised , and broken one another ? behold heavens hand grating one diamond with another ; as for all those who un-charitably deny any good on that party which they dislike , such shew themselves diamonds indeede in their hardnesse ( cruel censuring ) but none in any commendable qualitie , in their conditions . finis . page 57 , line 8. for such , reade sue . notes, typically marginal, from the original text notes for div a40668e-210 〈◊〉 2 kings . 3 15. 〈◊〉 : 3 * seque●er . notes for div a40668e-600 * rev. 13. 7. * iob. ●8 . * 〈◊〉 kings 〈◊〉 〈◊〉 . * eph 3. 12. * weavers f●n . mon. p 635. * math. 3.8 . ioh● 15.2 . * psa. 126. 5 , 6. * exod. 8. 3. * exod. 8. 10. * de tristibus lib. 2 eleg. 10. * exod. ●2 . 11. * dan 9 9. * luk. 13 7. * plut. 〈◊〉 lives in thesco . act. 26. 15. * 2 sam. 18. 13. * rev. 12.10 . * sam. 2. 12. 23. * examen . con . trident . pag. 736. colum . 2. notes for div a40668e-4850 * john 11 41. * job 20.12 . * iob. 1.5 . * esa. 28.10 . * gen. 3.24 . * gen. 3. 10. * chr. 12. 15. * gen. 3. 13. * 1 chro. 21.1 . * 1 chro. 21.17 . * 2 sam 1. * psal. 116 11. * psal. 50. 20. * 2 kings . 16. * verse 10 * ver 11. * ver. 13. * ver. 15. * psal. 41.3 . * ●en . 28.12 . * fox martir 3. volum . * rev. 2.22 . * iuke 15. 14. * gen. 31. 19. * num. 2.2.30 . * exod. 19 4. * colos. 3. 3. * mat. 3. 12. * i ●ke 22. 31. notes for div a40668e-9400 * gen. 10 25. * marti 14 12. * iob. 39. 14. * psal. 147 9. * pro. 25. 22. * fox mar●yrolog . 3. volum . p. 432. * 1 sam. 25. 10. * mun●ers cosmog. li . 3. cap. 45c . * pro. 15. 15. * plutarch moralls . * numb. 5.28 . * nat. hist. lib. 19 ch. 2. * in his life juxta finem . * act. 4. 27. * john 11 6. * jo●h . 2. * sam. 14.24 . * vers. 32. * cro. 2. 32.31 . notes for div a40668e-13960 * e●od . 34. 19. * 1 sam. 20. ●9 . * gen. 18. 19. * josh. 24. 15. * acts 10. 2. * zach 12 12. * psal. 37. * ephes. 6. 16. * 2 cor. 10.10 . * heb. 8.5 . * 2 sam. 24. 24. * rev. 12. 10. * psal. 8.3 . * mat. 26. 44. * gen. * pluta●k in scipo's life . pag. 1807. * eph. 6. 18. notes for div a40668e-19070 * heb. 12. 6. * isa. 7. 20. * mat. 3. 10. * mat. 14. 5. * philip . 2 15. * psal. 125 5. * heb. 12. 13. * in his life . p. 10. * jer. 2. 13. * exod. 8. 7. * gen. 5. 22. * philip . 3 20. * psal. 2 7. * luk 19. 14. acts 14. 22. see cem●dens b●t . in kent pag. 327. * 2 sa● . 12 , 28. * 2 tim. 4 6. * eccles. 125. pitzeus in vita stapletoni in viros prius qu● in terminas saevit . pin. nat. hist. lib. 8. cap. 10. * munster cosmog. * malac. 18.19 . acts 15. 24. triana, or, a threefold romanza of mariana. paduana. sabina fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40691 of text r221237 in the english short title catalog (wing f2470a). 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. 138 kb of xml-encoded text transcribed from 79 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40691 wing f2470a estc r221237 99832575 99832575 37049 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. a40691) transcribed from: (early english books online ; image set 37049) images scanned from microfilm: (early english books, 1641-1700 ; 2146:4) triana, or, a threefold romanza of mariana. paduana. sabina fuller, thomas, 1608-1661. [4], 151, [1] p. printed for john stafford, and are to be sold at his house, at the george at fleet-bridge, london : 1655. by thomas fuller. reproduction of the original in the bodleian library. eng a40691 r221237 (wing f2470a). civilwar no triana, or, a threefold romanza of mariana. paduana. sabina. fuller, thomas 1655 23592 44 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-05 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 jonathan blaney sampled and proofread 2005-08 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion triana , or a threefold romanza of mariana . of paduana . of sabina . omne tulit punctum qui miscuit vtile dulci . london , printed for john stafford , and are to be sold at his house , at the george at fleet-bridge . 1655. to the reader . it is hard to say whether it is worst , to be idle or ill imploy'd ; whilst i have eschewed the former , i have fallen on the latter ; and shall by the severer sort be censured for mispending my time . let such i pray heare my plea , and i dare make my accusers my judges herein , that is not lost time which aimes at a good end ; sauce is as lawfull as meat , recreation as labour , it hath pleased me in composing it , i hope it may delight others in perusing it . i present not a translation out of the spanish , or from the italian originall ; this is the common pander to mens fancy , hoping to vent them under that title with the more applause . these my play-labours never appeared before , and is an essay of what hereafter may be a greater volume . things herein are composed in a generall proportion to truth , and we may justly affirme , vera si non scribimus , scribimus veri similia , i will not be deposed for the exact variety of the gravest passages : in the greatest historian a liberty hath ever been allowed to fancies of this nature , alwaies provided , that they confine themselves within the bounds of probability . thus wishing every faithfull lover feliciano's happinesse , every good wife facundo's love ; every true servant , servant , gervia's fortune , every maiden-lady , fidelio's constant affection , every faithfull friend vejetto's successe , every clownish foole , insuls his mishap , and every cruell wanton , nicholayo's deserved punishment : i leave thee to the perusall hereof , censure not so rigidly , lest you blast a budding writer in the blossoming of his endeavours . triana mariana . in the city of valentia , metropolis of the kingdome so named , which with many other dominions are the tributary ●●ooks discharging themselves into ●e ocean of the spanish monarchy , ●welt one don durio a merchant of ●●eat repute . for as yet the envious ●●nds had not ( as at this day ) ob●●ructed the haven in the valentia , but ●●at it was the principall port in ●●ose parts . this don durio had advanced an ●tate much by parcimony , more by ●apine , being halfe a jew by his extraction ; and more then three quarters thereof by his conditions , being a notorious oppressor . but growne very aged , and carrying his eyes in his pockett , teeth in his sheath , and feete in his hands , he began with remorse to reflect on the former part of his life with some thoughts of restitution , to such whom he had most injured . this his intention he communicated to one francisco a frier , and his confessor : francisco was glad to see such a qualme of religion come over his heart , and resolved to improve it to the uttermost . hee perswades him that restitution was a thing difficult and almost impossible for one in his condition , so many were the particular persons by him wronged ; the shortest and sures● way was for him to consigne his only daughter mariana to be a nun in the priory of st. brigett , and to endow that covent with all hi● lands : which exemplary piece o● his liberality , would not only wit● the lustre thereof out-shine all his former faults : but also be a direction to posterity how to regulate their estates on the like occasion . don durio , though flinty of himself , yet lately softned with age and sicknesse , entertaines the motion , not onely with contentment , but with delight , and will not be a day older before the same be effected . but there was a materiall person , whose consent herein must be cōsulted with , even mariana his daughter , who had not one ounce of nuns flesh about her , as whom nature had intended not as a dead stake in a hedge to stand singly in the place ▪ but as a plant to fructifie for posterity . besides , she had assured her self to one fidelio , a gentlemā of such merit , that though his vertues started with great disadvantage , clogg'd with the waite of a necessitous fortune : yet such the strength and swiftnes thereof , that he very speedily came ( not being above the years of two and twenty ) to the marke of a publique reputation ; but these things were carried so closely between them , and all leakes of superstition were so cunningly made up , that neither friend nor foe , had gained the least glimps of their intentions . don durio , francisco being in his presencc , importunes his daughter ( a hard taske ) to bury her beauty under a vaile , and become a frigittine . what he propounded with a fatherly bluntnesse , francisco sharpens with the edge of his wit , heightning the happinesse of a recluded life to the skie , and above it ; a discourse very unwelcome to marianaes eares , racketted between two dangers on either side if she surrender her selfe herein to her fathers will , she is undone , and wha● she values above herselfe , fidelio i● ruined : if she deny , she exposeth he● selfe to the just censure of disobedience : yea it puts a light into the hand of her suspitious fathers therby to discover her intentions , that her affections being preingaged , obstructed the acceptance of this motion . no time is allowed her to advise , in a moment ( almost ) she must consult and conclude , and resolved at last to comply with her fathers desires for the present , not despairing , but that courteous time , in the processe thereof , would tender unto her some advantage , whereby hereafter she might make a faire evasion . but her father hurries her in her present attire , ( as good enough for a mortified mind , without allowing her respit of of exchanging ) unto the covent . francisco leades the way , don durio followes , and mariana comes last ; her countenance was neither so sad , as to betray any discontent , nor so blith and cheerefull as to proclaime any likenesse therein : but so reduced , and moderately composed , as of one that well understood both what she was leaving off , and what she was entring into . and if the falling of a few teares moistened her cheekes , it was excusable in one now taking her farewell of her former friends : and her father beheld the same as the argument of good nature in her . ringing the bell at the covent gate , the watchfull porter takes the alarum and presently opens : for though it was something difficult for strangers to have excesse into the covent , yet the presence of frier francisco , was as strong as any petar , to make the sturdiest gate in the covent pliable to his admission . out comes the lady abbesse , who had now passed sixty winters , and carried the repute of a grave and sanctimonious matron : a strict discipliner she was of the least wantonnesse of any committed to her charge , reputed by most to her virtuous dispositiō , but ascribed by others to her envy , driving away those delights from others which formerly had flowne away from her selfe . francisco with a short speech acquaints her with the cause of their comming ▪ surrenders mariana to be a probationer in their house ; whom the abbesse welcommeth with the largest expressions of love to her , and thankefulnesse to her father , highly commending don durio his devotion , that whereas many parents blessed with a numerous issue grudge to bestow the tythe thereof on a monasticall life : such is his forward zeale as to part with all his stock , and store , not repining to conferre his sole daughter and heire to a religious retirement ; then taking their leaves each of other , they depart , leaving mariana with the abbesse . millescent a nun of good esteeme and great credit , is assigned by the abbesse to goe along with mariana , and shew her all the roomes , walkes and rich untensills of the house ; especially she is very carefull to reade unto her a large inventory of all the reliques therein , with their severall miraculous operations . the points of st. rumballs breeches ( among other things ) were there showen , the touching whereof would make barren women fruitfull : and many other seeming toyes of soveraigne influence . passing through by the southeast corner of the cloyster mariana cast her eye on an arched vault , enquiring the use thereof , and whether the same did conduct ; millescent answered , that in due time her curiosity therein should be satisfied to her owne contentment , but as yet she was not capable of any intelligence therein , which was one of the mysteries of the house not communicated to novices at their first admission , but reserved for such , who after some convenient time of abode there , had given undoubted testimony of their fidelity to that order . and here we leave mariana having more musick and lesse mirth then she had at home . the newes hereof was no sooner brought to fidelio , but it moved a strange impression upon him . were i assured that the reader hereof was ever sound in love , and that his brest was ever through warned with chast fires of a constāt mistress , it would spare me some pains to character fidelio his sad condition . for then my worke is easily done , onely by appealing to the readers experience , who out of sympathy is able to make more then a conjecture of fidelio's sad estate , daily languishing for the losse of his love , as dead ( whilst living ) unto him . his pensive postures , sad looks , silent sighs , affected solitariness , sequestring himself from his most familiar friends , was observed by ardalio , by whom he was intirelv beloved , ardadalio using the boldnesse becomming a friend , examines fidelio of the cause of his suddaine change . fidelio for a time fences himselfe with his owne retirednesse , and fortifies his soule with resolutions of secrecy . the other plants the artillery of his importunity against him , by the force thereof fidelio is beaten out of his hold , & won at last to unbosome his grievance to ardalio , who had promised , that midnight sooner should be found a tel-tale , & trust it selfe become a traytor , rather then he would discover any thing prejudiciall unto him . imboldned wherewith , fidelio confesseth that marianas restraint in a nunnery into which she was lately thrust , by her parents power ( as he verily beleeved ) against her own will , and without his knowledge . had shee been taken prisoner by the turke , some hope would have been to procure her liberty by ransome , had pirates surprised her , mony might have purchased her freedome , whereas now no hope of enlargement , it being no lesse then sacriledge accounted by force or fraud to practice her delivery from that religious slavery . be content ( saith ardalio ) and i will make you master of a project , which without any danger shall bring your mistresse into your possession ; turne therfore all your soule into eares & listen to my discourse , wch though seemingly tedious in the relating , the same will make your attention , not only a saver , but a gainer by the rich conclusion thereof . some twelve yeares since , when a frier was buried in the benedictine covent all the schoole-boyes in valentia ( among whom i assure you i was none of the meanest ) invited themselves to bee present at the solemnity , now whilst others were crowded into the chappell to see the performance of the obsequies , i know not what conceit made me a separatist from the rest of my companions . and as i was walking in a corner between the conduit and the hall , i happened into an old roome which led me into a vault lighted onely with one squint-eyed window , going somewhat further therein , my heart began to faile me with the fresh remembrance of those tales of bug-bears wherewith my nurse had affrighted my infancy from ponds and places of danger ; however taking heart i resolved to discover the issue of that winding vault . and here you must forgive me , if i have forgotten some circumstances herein , my memory which never was very loyall may be pardoned for betraying some passages after twelve yeares past : let it suffice that i remember so much as will make you happy it wisely prosecuted , this was the result of my adventure , that as our river anas is reported to run some miles under ground , and afterwards spring up againe . so i drowned under dry earth , ( if you will allow the expression ) was boyled up againe in the nunnery of the bridgitines , you will hardly beleeve with what amazement the nunns beheld me , who had entred their cloyster that unusuall way never as yet ( as it seemes ) traced with boyes feet , but by those of more maturity , whose company might bee more acceptable unto them : they loaded me with kisses and sweet meates , for beleeve mee ( fidelio ) how meane opinion soever you may now have of my handsomnesse , if my picture then taken , and the report of my mother may be beleeved , i was not unhandsome . in fine , they flattered and threatned me not to discover which way i came thither , which if once i made knowne , thousand of devills would torment . from which day to this it never came into my head ; my memory having now made some amends for its former forgetfulnesse by this seasonable suggestion thereof unto mee , when it may befriend your occasions . if therefore you can convey your selfe by this passage into the nunnery , i leave the rest to bee stewarded by your owne ingenuity . but which way said ( fidelio ) shall i contrive my undiscovered comming thither , shew me but a way presenting but halfe the face , yea but a quarter face of probability , and i shall kisse that , and thanke you for the same . i will furnish you with all requisites for the adventure : i have an uncle living at lisborne provinciall of the benedictines in spain ; his hand when a boy i have often ceunterfeited for harmlesse cheats levell with my age , so livelily , that i have perswaded him to confess it his own , and great the familiarity between my vncle and francisco , who here is the benedictine abbot . i will provide all things for you , and fit you with the habit of their order , leaving the rest still to be improved by your own art and industry . for where a friend tenders one hand to draw you out of the mire , if you assist not to make up the rest by your own endeavours , even lie there still to your own shame and with no pity of mine . they depart , resolving next morrow to meet , when all necessaries should be provided . in the meane time , fidelio goes to the covent of the bridgittines , and walkes under a window thereof , the which ( as he was informed and his intelligence therein not untrue ) belonged to the chamber of mariana . she discovers him there , and presently rends out of her legend the first white leafe which had not blushed ( as the rest ) for the lies and impudencies which were written therein ; which paper she imployes for a let●er , and looking out of the window , casts the letter down unto him who stood ready beneath to receive the same , and surely had the letter been but ballanc'd , with any competent waight put therein , it had not missed his hands for whom it was intended . what a pity was it , that aeolus was never in love , or that the winds are too boisterous , or to cold to be melted affection . except any will say that a gale of wind ambition , to kiss the letter of so fair a hand , and overacted its part therein . sure it is that a small blast thereof blew this letter over into the garden of albesse , where shee was viewing of her bees . her ladyship betakes her selfe to her glasseyes , and peruseth the following contents thereof . fidelio , help me with thy imaginations , and know me here more miserable then i can express , here is nothing lesse then that which is pretended , a chast mistriss which in due time may be a chast wife , may stock a hundred nuns with virginity ; work my deliverance if thy affections be unfeigned ; or i am undone mariana . short and sweet said the abbesse , the least toades have the greatest poison , and then up she flies winged with anger , ( which otherwise could scarce crawle ) to marianaes chamber where she so railes on her , that a purgatory hereafter might have been spared for having one here . and because she had defamed the whole covent , the heaviest pēnance must be enjoyed unto her , to be stript naked to the middle in the hall at dinner time , where she was onely to be feasted with lashes , each nun inflicting one upon her , and then the abbesse to conclude sans number : as many as her own discretion was pleased to lay on her . but mariana partly with grief , and partly with fear , fell so terrible sick that night that her life came into despair , the onely reason ( as i take it ) why her pennance was put off to another time : till she might be the more able object of their cruelty . for the abbesse resolved , that what was deferred should not be taken away , being so far from abating the principall , she intended mariana should pay it with interest , and give satisfaction for the forbearance of this discipline , when in any tolerable strength to undergo it . by this time ardalio had compleated fidelio with all necessaries in the habit of a frier , who thus accoutred , advanceth in his formality to the covent , where he is presently brought to francisco , to whom hee delivered this ensuing letter . dear brother , i send you here my selfe in my friend , who was he as well known to you as to me , his vertues would command your affections , if not admiration ; our covent hath this last hundred years , ( since the first foundation therof ) been essaying and endeavouring to make up a compleat man , which now in some measure it had effected in the bearer hereof ; when behold envious death repining at our happinesse , had laboured to frustrate the same ; so that this pearlesse peece of devotion , was scarce bestowed on us , when almost taken away from us by a violent sicknesse , whose abated fury terminated at last , in a long and languishing quartain ague , which his hollow eyes and thin cheekes do too plainly expresse ; exchange of aire is commended unto us , for the best if not onely physick : let him want nothing i pray your house can afford , and burthen him with as few questions as may be , it being tedious to him to talk , and his infirmity hath much disinabled his intellectualls , and know that your meritorious kindnesse therein , shall not onely oblige me to a requitall , but an engagement on all lovers of vertue , to whom this our brother festucaes worth is or hereafter may be known . your loving friend pedro di ronca . francisco embraceth him with all dearnesse , the viands of the house are set before him , whereof fidelio took a moderate repast ; all the monks of the house severally salute him , and demanded of him severall particulars of their covent at lisborn , as of the scituation , indowment , number , names , and punctuall observances therein . to all these fidelio returned generall answers , under the coverts whereof he might the easier conceal his own ignorance ; as for the indowment of the house , hee professed himself a meere stranger thereunto , and that hee affected ignorance therein , as conceiving it resented too much of worldly imployment , wheras his desire was , that better things should engrosse his soule . this excuse was heard with admiration , increasing the opinion they had preconceived of his holinesse : when they ask him such questions , to which he could returne no answer at all , he would fall into a seeming trance , darting his eyes , and moving his lips , as in pious ejaculations , as not listning to what was said unto him , whilst the others out of manerly devotion , let fall their questions , and would presse them no farther , as loath to interrupt his soule in more serious and sacred employment ; besids francisco gave a strict command that none should disturb him with needlesse questions , but leave him to the full imployment of his own meditations . some six daies after , fidelio observing the directions of ardalio his friend , finds out the foresaid vault , and accordingly went forward therein , till at last he came to a great iron gate , which was shut and obstructed the way : this gate was either not set up , or not shut up , when ardalio made his passage this way . fidelio falls a musing , finds all his hopes prove abortive , with no possibility of further proceeding , when looking seriously on the gate , which was enlightned through a small hole , presenting but twilight at noon day , he discovered an inscription thereon , which he read to himself , with a voice one degree above whispering . fair portresse of this privy gate , if any sister want a mate , lift up the barre and let me in , it shall be but a veniall sin . instantly the gate flew open , and fidelio is left to wonder , what secret spell , and hidden magick , were contained in those verses , that so immediatly they should procure his admittance . but presently the riddle is unfolded , finding a nun behind the dore , where she kept her constant attendance , and to whom these verses were the wonted watch-word to open the gate : recollecting his spirit , he accosted the sister , desiring to be conducted to mariana , whom he understood ( for the fame thereof had gotten out of the covent ) was very sick , and he sent from father francisco to provide some ghostly counsell for her , and what els her present condition should require . he is carried unto her chamber , who being at the present asleep , hee entertained himself in the next room by looking on a picture . herein saint dennis was set forth , beheaded by pagan tyrants , and afterwards carrying his head under his arm seven miles from paris to saint dennis . fidelio smiling thereat to himself , thought that saint dennis in that posture had an excellent opportunity to pick his teeth . mariana is awaked , fidelio called in , who claiming the priviledge of privacy , as proper for a confessor , all avoid the room , then putting off his disguise , he briefly telleth her what dangers hee had undergone for her deliverance , informeth her that next morning hee would be ready with horses and servants , at such a corner of the garden , where without any danger , they had contrived a way for her escape . fidelio's presence is better then any cordiall , mariana recovereth her spirits , is apprehensive of the motion , promiseth to observe time and place , they are thrifty in their language , speak much in little lavish , no minuts in complements : but are perfectly instructed in each others designes . presently in comes the abbesse : fidelio ( having first recovered his coole ) proceeds in a set discourse of the praise of patience , commending it to mariana as the most necessary vertue in her condition ; and after some generall salutes to the abbesse , recommendeth his patient to her care , and takes his own opportunity to depart , returning to the covent of the benedictines as undiscovered as he came thence . that night , befriended with the dark , under the mantle thereof , fidelio gets out of the covent , repairs to his friend ardalio , reports all the particulars of his successe , triumphs in the hopes of his approaching happinesse , counts the time which we generally complain doth fly , a cripple , that crawles , so long each minuit seems unto him , untill ten of the clock next morning should be accomplished . next day mariana riseth from her bed , craves leave of the abbesse to go into the garden , which is granted her ; so that millescent a prime nun were to attend her . millescent adviseth her to wrap her selfe warm for fear of a relapse , for the air ( saith she ) is piercing , and your body weak . indeed ( quoth mariana ) i am sensible of much strength in a short time , and believe my selfe able , to run a race with you , who shall first come to yonder corner ; done said millescent , and let the lagg that comes last to the place , say over her beades for us both . they start together . have you ever heard the poets fiction of atlanta's running , when only her covetousnesse to get the golden ball made her lose the race . alas her swiftnesse was nothing in comparison of marianaes ; it seems that cupid , who had shot the piles of his arrowes into her heart , had tied the feathers or wings thereof unto her feet . the wall of the nunnery was on the one side filled up with earth , on the out-side there was a descent of some four yards ; fidelio stood ready to entertain her . what will not fright and love do ? mariana consults not any danger , nor did she carry a scale in her eye to measure the depth of the wall : but crossing the proverb , she leapes before she looks , fidelio saveth her almost halfe the way of her journey by catching of her in his armes , and before the succeeding minut had supplanted its predecessor , she is mounted by his servant behind fidelio , and all speed they make to a chappell , wch might serve for an hospitall , for it was blind , and the priest dumb , yet had tongue enough to tie that knot which none of them was able to undoe . but tired millescent with much panting had recovered the corner , & seeing marianaes escape , cryed out , she is gone , she is gone ; this gave an alarum to the abbess , who instantly conceived her in a sound ; it is , said she , the just reward of her adventure , that contrary to my counsell went abroad . out comes the whole regiment of nunnes with hot waters and cordialls , to tempt her soul , if not too far departed , to return to her body , they are soon sensible of their mistake , and behold her almost got out of sight , so that the longer they looked , the less they saw her , till distance at last made her vanish away . many a nun a spectator hereof , wisht themselves an actor upon the same termes , commending her adventure in their hearts , who condemned her most in their discourse . fidelio with mariana his wife returned to a private house in lisborn prepared for this purpose ; but oh the quick intelligence that friers have , sure their soules all scent , all eyes and ears , that discover things so soon , so far off . they were just ready to sit down at supper , onely expecting the comming of his dear friend ardalio , when in comes a man or a tiger ( shall i say ) nature might seeme to intend him for the latter , such his fierce aspect and hairy face , the terriblenesse whereof was increased with his affected antique attire , by his place he was the jaylor of the house of inquisition , and presently he shewed a cast of his office , by seizing them both his prisoners . yet might they have had the happinesse to have been sent to the same prison , it would have afforded some mitigation of their misery ; this would not be granted , though mariana with importunate tears requested it ; but they were disposed into severall jayles , where neither of them was sensible of their own condition , being totally taken up with the mutuall bemoaning the one of the other this is one commendable quality in the spaniards , prisoners are not long delayed to rot in the jayle , where is life worse then death it self , but are brought to a speedy tryall , either to be condemned or acquitted . next day they both are brought before the judges , and condemned ot die ; he for sacriledge , for soliciting a votary out of the house , she for carrying away a golden medall wherein was the picture of saint bridget , which she casually borrowed , having no felonious intention , as meaning to restore it , but surprised on a suddain , had no leisure to make restitution . all conceived that the rigor of rigors was extended unto them , & by francisco the fryer , though not visibly appearing . don durio hearing that his daughter was to be executed , his paternal affections retreated to his heart , and there made a stand , projecting with himselfe how to prevent this mischief . and here i must trouble the reader , to go back in reporting an acccident that happened twenty years agoe . it chanced that philip the second ( alwaies wealthie and alwaies wanting ) was forced on a suddaine to send forth a great fleet against the turk , he borrowed a considerable sum of money of don durio , for the payment whereof don durio was a daily suppliant to the court , as constant at the gate as the porter , plying the king with importunate petitions , all which ended in delaies , which don durio rightly expounded to be denialls . once the treasurer told him , that it was honor enough for the greatest monarch in christendom to borrow money of him , though he never receive it again . don durio to make a vertue of necessity turned his despair into a frollick , and being admitted by friends into the kings presence in a winter morning , cast into the fire his obligations which were parcelled up in a pretty bundle , desiring the king to heat his hands thereat . his majesty was highly pleased with the conceit , and the rather because it was more then a conceit , saying , it was the best faggot he ever saw , and wished the state of senua would make him the like bonefire , swearing by saint james ( his usuall oath ) that if ever don durio had need of a court-favour at a dead lift , he should not faile in his expectation . the dead lift , or at least the dying lift was now come , don durio posts to the madrid , where the spanish court was kept , and findeth the king hunting of a stag the old man attends the sport for a time . the stag wearied with long hunting took soyl , and ran into a great pond or dwarff-lake , hee recruited his strength as old aeson did in the bath of medea , and come forth as fair and as fresh as when roused in the morning , then setting his haunces against the parke pale , ( reader if a forrester pardon my language if improper ) hee dared the doggs to set upon him whilst the hounds stood disputing with themselves ( for the kings doggs we know can make syllogisms ) whether the honor or the danger were the greater to adventure on their foe , & whilst they stood declining the hazard one to the other , out steps a cowardly keeper , & with a brace of bullets killeth the stag dead in the place : who could he have borrowed a tongue from the standers by , first he would have cursed that frier of mentz for first finding out the hellish invention of gunpowder , and then hee would have bequeathed himselfe to have been coffined in paste , whilst the king and his courtiers should be merry the solemnizing of his funerall . the sport being ended , the king returned and retired to his chamber ; don durio makes his addresse to his majesty , who at the first had forgotten him , till his memory was quickned with the effectuall token of the bonds he burnt ; welcome woodmonger said the king , thy suite is granted in the asking of it , and presently a large pardon was signed and sealed , which with all possible speed , he carried along with him to lisborn . but so short the day , so long the way , so bad the weather , that he could not make such speed as he desired , and his friends expected . the day of execution being come , fidelio is brought to act his part on deaths the aier . mariana , though disjoyned from him in prison to her great grief , 〈◊〉 now to her greater grief conjoyned with him at the scaffold . fidelio begins with a long speech , which seems no whit tedious to the auditors , because done out of a design to gain time , in expectation of a pardon , which all understood was procured , all lovers there present could have wished each vowell long in his speech , the effect whereof was to advise young persons to confine their affections within some probable compass of their deserts , not to wander with their extravagant love above the proportion of their merits : he bemoaneth himself much , mariana more , taking on himself the guilt of the whole action , and protested that she died loves true martyr . mariana seconded him in this sad discourse , the purport whereof was , to teach obedience to children , that they should take heed how they concealed their love from their parents , in whose meer disposall they were , and not to conceive that age superannuated them , or gave them an acquittance from that debt to which nature engaged them . a post winds his horn , all hear it and welcome , conceiving what indeed it was , the preface to a pardon . don durio followes the post all in a sweat , it being almost a wonder that his dried corpes could contribute so much moisture . the pardon is presented to the supream officer , with much joy and acclamation of the beholders . who would think that heraclitus could be so soon turned into democritus ? who could suppose that so great an army of people could in an instant , faces about , it was hard before to find one merry , now impossible to find one sad , as if by sympathy they had been , condemned with fidelio , and accordingly pardoned with him . the pardon is read , it was large parchment , in character , but apprehended too narrow in expression , as only for the life of mariana , whose father , don durio , neither desired nor endeavoured the life of the other whom he perfectly hated , as conceiving his love a disparagement . writers were in a sad condition , if sometimes they might not take upon trust from their readers more then they are able to pay themselves ; how short would he fall ; who would undertake in language to expresse the generall sadnesse of the company , but especially of mariana for this unexpected accident . the executioner proceeds to his work , a handkercher being tyed about fidelio's face , as one better prepared to feel then see death , he is readily provided for the fatall stroke . in vain did mariana with much rhetorick ( grief making her eloquent ) plead , that the pardons of princes are not to be taken in restrictive sences , that in all things which are doubtfull , men are rather to enlarge it with favour then contract it with cruelty , that though her pardon alone was exprest doubtlesse both were intended , that man and wife were but one , the guilt but one committed by both , and appeales to the judges present , if any spark of mercy were alive in their breasts ( judges alway for the greater solemnity being present at executions ) to improve the same on so just , so conscientious , so honorable an occasion , but as soon might a child have perswaded the tide at full sea to retreat , when inraged also with the wind , as her request find any entertainment . ardalio was present thereat , standing close to father francisco the great actor herein , who spurr'd on the judges ( whom charity otherwise believed inclined to mercy , to the greatest & speediest extremity ) and he desired a private work with francisco what was whispered between them , was unknown , and mens fancies variously commented on their discourse , but the truth was he spake to this effect . sir , you have been the grand ingeneir of this mans death , whose blood you have sought , being your self guilty of greater offences . a word from your mouth may respit the execution , and reprieve the prisoner ; i protest reveng of my friends blood , if you do not quickly improve your utmost , three minutes is all the time i allow you to thinke or do after i have ended my speech ; know you sir a vault and a door between your covent and the nuns , contrary to canons and laws ecclesiasticall and civill ? these things shal be heightned against you with as much earnestnesse as my wit and wealth can improve it , intending to bury my estate in the prosecution of the death of my friend . these things he uttered with that seriousnes which protosted no passion but a calme soul , and such people are truest to their resolutions . francisco went to the prime officer , and requested him ( fryers requests in such cases being commands ) to put off the execution for one month , untill his majesties pleasure therein was more perfectly known ; for ardalio had given him private information , that the intention of the king was larger then his expression in the pardon , and the officer complyeth with him in his desire , and all the company were dissolved , none being sad at so strange but unexpected an alteration . all matters were husht and stopped ; ardalio imbraced and feasted by francisco , who bribed his tongue to silence , which the other as ingenuously professed & faithfully performed . the reprieve of fidelio ended in a full pardon , & old don durio seeing it to be in vain to forbid that match which providence had made , was contented that his daughter was injointred in a true affection , consented unto their marriage . both which lived long , and were blessed with an happy posterity . finis . triana and padvana . in the city of venice , there flourished a marchant as large in estate , as narrow in heart , mellito bondi by name , of a family more ancient then numerous , and yet more numerous then rich ; untill mellito gave the luster thereunto with the vastnesse of his estate . one daughter alone he had ; paduana ( from the neighbouring place of her birth and breeding ) courted by all the illustrissimo's and clarissimo's of that state , as well she might , having the portion of a princesse in expectation . yet her wealth was the meanest thing about her , whose vertues and beauty was such , that fame commonly a lier in the excesse , was here a lier in the defect , her large report falling short of the ladies due deserts . paduana solicited to marriage denied all suiters , charging all upon the account of her stedfast resolutions on virginity ; whereas this was but a blind , more covertly to conceal her affections , and that exchange of hearts which had passed between her and feliciano , a sojourner in the house of her father . this feliciano was a proper gentleman , compleatly educated , whose enemies allowed this to be his worst fault , that he had a prodigall to his father , who had wasted the large estate of his ancestors : yet let not old andrea ( for so was his father termed ) be wholy condemned for an unthrift ( the partiall cause of his ruine ) seeing losses at sea , and ill debters at land contributed to his speedier undoing ; besides our foresaid bondi if strictly examined , could not denie his concurrence thereunto , who by usurious contracts , and sinister advantages spurred him on to destruction , who was running too fast of himselfe ; hereupon in some commiseration he kept feliciano his sonne , as a gentle-alms-man , exhibiting dyet and some slender accommodations unto him . the best was , the scant measure of bondi his allowance , was inlarged by his daughters bounty , maintaining him in a fashionable equipage : thus for a time we leave them to their embraces , so much the sweeter because the secreter , waiting the leasure of every opportunity , and warily stealing the same . it happened about this time , that the president of dalmatia , languished on a desperate sicknesse , his death being daily expected : this was an office of great honour and expence , which could not be discharged creditably without the annuall expending of so many duckets , which amounts to three thousand pounds sterling of our english money : for though the foresaid president had a pension from the state , and a certain intrado from the gallyes and garrisons , with some considerable revenues from the demeanes annexed to the place , yet all his perquisits and emoluments audited , the foresaid summe was requisite to carry it forth with any reputation , except some sordid soule was carelesse of his credit , and would sacrifice the same to publique obloquy . m●l●ito bondi was designed by the duke and senate of venice successor in this presidentship of dalmatia : indeed in seniority it belonged unto him , and as it was accounted an injury to baulk so good ground , and passe over a man of merit , should the state decline his election ; so on the other side it would have left an indeleble shame to melli●o , if shee should have waved the acceptance thereof . mellito quakes for feare to be advanced downward to so chargeable a preferment , his covetousnesse is above his ambition , and he almost dies for feare to heare that the president of dalmatia is dying . the newes of the arriving of a wealthy ship from caro , or constantinople , would be farre more acceptable unto him , then such burthensome honour . now hee had a confident , part friend , part servant , gervatio by name , whose secresie hee had balkt , and whose tongue he had lockt up with many favours bestowed upon him . to him he presumes to impart his grievance in manner following . gervatio , i ranck my servants in a threefold order , of slaves ; servants and friends ; of the former i have many fit for servile labour , no ingenious imployment : of the middle sort , i want none , but these love mine rather then me : of friends servants thou art the chiefe , i make thy owne ingenuity my judge , whether my carriage unto thee hath not rather spoke mee a father to a child , rather then a master to servant . thankefull natures ( among whom i shall account you till discerning the contrary ) will study to deserve favours bestowed upon them , which begetteth in me a confidence that i may not ōly safely trust the with an important secret , but also crave thy advice therein for my further direction . gervatio made a short , but serious protest of his fidelity herein , professing himselfe highly advanced in this trust committed unto him , withall much commending bondies ability to advise himselfe , bemoaning withall his owne insufficiency , who could not harbour so presumptuous a thought , as if the scant measure of his weake judgement could supply any thing wanting in the rich treasure of his masters experience : how ever he promised that his heart should make recompence for his head , and the sincerity of his endeavours make some amends for his other failings and infirmities . from complements , i fall to the matter in hand , bon●i tells him his great desire to decline the costly presidentship of dalmatia , which by succession when vacant , was certain to descend upon him , he voweth that he accompted it ill husbandry to sell rich lands therewith to buy empty ayre & honorable titles which vanish with the wearer thereof ; whilst his lasting wealth might probably descend to his posterity , & desireth gervatio to mind him of some faire contrivance which might not leave the blur of any suspition behind it , ( much lesse come within the reach of probable detection ) whereby he might wave that expensive place , though but for a time , untill some other should bee setled in the same . presently gervatio his better genius prompted him , that if any person how rich soever , if totally deprived of any of his senses , was by the fundamentall lawes of that state rendered uncapable of the foresaid presidentship . on this undoubted foundation , being a most certaine and well known truth , he bottomed his designe , perswading bondi to counterfeit himselfe stark blind , that this infirmity cunningly dissembled and generally beleeved , would secure him out of the distance of the danger he feared , being not eligible to the place , while visited with so great a defect . the plot takes with bondi , who puts it in present execution . on the morrow an entertainment is made , some friends invited to celebrate the anniversary of his birth-day , and bondi proves himselfe a perfect miser , by his ouer plentifull cheer : in the midst of their mirth , he complains the roome is dark , commands the windowes to be opened , which was done accordingly . bondi perseveres in his complaint , that he sees no more then hee did before . ( which in some sence was not untrue ) at last all meanes used to recover light unto him prove in vaine , so that justice is not phancied more blind by the philosophers , nor cupid feined more eyelesse by the poets then bondi was then believed to be . this accident produced different effects as men stood variously affected unto him , narrow the number of such who truly loved him , and those few did really pitty and bemone him ; more his foes who rejoyced thereat , and made uncharitable cōstructiōs thereof , as if some secret wanton intemperance had deprived him of his sight , none suspected any fraud or collusion therein . and to make all the surer bondi confessed that this was a just punishment inflicted upon him for his pride and ambition , because he so greedily had desired the presidentship of dalmatia . he acknowledged that he had been no better then a murtherer in his own heart , having often killed the old president of dalmatia in his wishes and desire , the sooner to pave the way to his owne preferment , and enoble his posterity with addition of so honorable imployment . hitherto , feliciano and paduana , had managed their affections with all secresy suffering none to be privy thereunto ; but henceforward being ignorant of her fathers dissimulation , they abstaine not in his presence to passe kisses and courtesies as confident that hee perceived nothing . whereat the other was enraged above measure : should his daughter being a fit match for a prince , for parts , portion and pedegree , be cast away on the sonne of a bankrupt , all whose maintenance proceeded out of his owne purse ? hee resolv'd rather to disinherit paduana , then endure this affront , though for the present in silence he digested the same . the long languishing president of dalmatia puts an end of peoples expectations by his death , and made roome for one to exceed him in his office . the election leaves over bondi by his blindnesse unqualified for that place , the concernement wherof required one who should bee an argos both for body and minde , such is the neede of his constant warinesse and circumspection . martino cárnatio is by generall suffrages reputed for the place , legally chosen and solemnely setled therein ; and conducted to spolato by the gallies of the state , where he began his residence , and we meet with no further mention of him . soone after the duke of venice comes to give bondi a visit , bringing along with him a chirurgion , whose skill as it was diffused over all sores , so his master-piece was in being an expert oculist . indeed the eye is a small volume , but many the leaves ( i meane the tunicles ) thereof , and much written therein , the eye alone being subject to more distempers and diseases , then any other part of the body , so many and so small the contrivances therein , and no wonder if little watches be quickly out of order . this oculist ( being indeed one of more fame then skill , of more skill then honesty ) at the dukes desire made an accurate inspection on bondi's eyes , and pretended that he discovered in both of them a little speck hindering the sight thereof ▪ which with a small instrument , might easily be cut out , with very little pain : and here he scattered a multitude of hard and long latin words , which would serve for the titles of the gally-pots of an apothecaries shop , which much amused his hearers therewith : i spare the pains to relate them , because questioning the readers skill in understanding thereof , the rather because i question the oculist whether he understood himself in them . bondi was now put to it , fearing some violence should be offered to his eyes , where a touch is a wound , such the tendernesse thereof , he thanks the chirurgeon much , and the d●ke more , for their care and kindnesse unto him , but is resolved patiently to bear the affliction laid upon him , which he confesses himself did justly deserve for his pride and ambition , he hoped his soul should be the better for the blindnesse of his body , and in no case would consent that any experiment should be tryed on him for his recovery . here the duke interposed his power and flat command , signior bondi said he , you are not so in your owne full and free dispose , but you may and must be over-ruled by others for your owne good ; we take notice of that worth in you which your modesty will not owne in your selfe , and therefore will not lose the benefit of so usefull a patriot ; you are a selfe murtherer , if refusing those lawfull means whereby art may befriend nature , against your infirmity : as your friend therefore i desire you , as your prince i command you , as both i enjoyne you without further dispute , to submit your selfe to this artist , not doubting but that his learned endeavours , will be crowned with welcome successe . wit works in extremity , now or never bondi play thy prizes , with a composed countenance he returns . my lord , i am ready with all thankfulnesse to embrace your counsell , and much admire the extensivenesse of your goodnesse , and largnesse of your spirit , that amidst the multiplicity of your state-imployments , your ability is such , and your goodnesse so great , as you will reflect on so inconsiderable a thing as my selfe : but give me leave to acquaint your grace , i have lately made a vow to my perticular saint , whose aid i have implored ( and whose name for some reasons i crave leave as yet to conceal ) and have received some assurance from him in a dream , that shortly i shall be bettered by his goodnesse . i call it a dream , but surely it was not such , wherein fancy commands in the absence of reason ; but certainly my lord , such was the impression thereof in my soule , that it carrieth with it the presage of somewhat more then ordinary ; favour me then only to expect the issue thereof , and if my dream be but a dream , i shall yield my selfe wholly up to be ordered by your graces pleasure , and thankfully accept what course soever shall be prescribed unto me . hereat the duke was contented , & aftar the exchange of some complements , the company departed . next day bondi calls feliciano , and sends him to the shrine of saint silvester in anchona , desring that such as attended thereon , would intrust him with any parcell of that saints reliques , ( and if beggers might be permitted to be chusers ) with his hair-girdle which he did wear next his skin , giving commission to feliciano to be bound to what proportion should be required , or to procure security in the city for the restitution of the said reliques in ten daies , and to send along with it some priest eminent for his devotion , upon assured confidence , that the vertue of the relique meeting with his prayer , should produce some strange effects toward his recovery . feliciano is proud of the imployment , hoping hereby to ingratiate himselfe , he makes all possible speed he can to his journey , but first a saint of his must be saluted , and the fair hand of paduana kist , which done , he sets forth with such alacrity , as resolved , that expedition and faithfulnesse should contend in him , which of them two should share the greatest part , in performance of bondi's commands . the day after his departure , mounsier insuls a french-man arrives at venice , sonne and heir to mounsier opulent , the rich merchant of marsel●es , he had purchased three french counts out of their lands , besides a vast bank of money in venice , and els-where : the old men some months since , by letters had concluded the match , between the two sole children and heires . insuls then comes now , not so much to woe as to wed , portion and dowry are both agreed on , and nothing wanting ( save that without which all was nothing ) the affections of paduana . this insuls was a poeticall fool , an admirer of his owne rhimes , rather then verses , being but one degree above ballads . yet to give him his due , sometimes he would stumble upon expressions which might have become a wiser and learneder man . and although herein he was generally condemned for a theefe , that he had stolen them from others , ( his memory being better , then his fancy ) and than confidently vented them for for his owne ; yet others were so charitable , that he wore not the perriwigg of other mens witts , but was the true author of his verses , for he that shoots often at random , may sometimes unawares hitt the marke , and it is impossible that in a million of blanks , one prize should not happen at last . besides who knowes not , that the veriest of fooles have not their wise intervalls ; sometimes hee would utter himselfe in convenient language , and quick conceit . to be briefe , it was a great question whether paduana more perfectly hated him , or more entirely loved feliciano ; but her tyrannicall father driving that affection which he should draw , and forcing what he should perswade , vowed by saint silvester his usuall oath , that he would disinherit her of all his estate , and leave the same to georgio bondi his nephew , in case she made the least refusall herein . in this distresse paduana makes her addresses to gervatio in this manner . gervatio , you cannot but be sensible of reciprocall love , between me and feliciano , for though my father be blind , you enjoy the benefit of your eyes , nor can we pretend to so much secresy , but that one as your selfe constantly with us , will observe smoak in a sigh , and sparkles in an eye which have passed between us ; my humble request to you is ( and do not mistresses command when they request ) that you would invent some way to free me from the torture of this clowne , foole insuls , and promote my affections where they are bestowed and deserved . who would worship the setting sunne , when the rising sunne doth court him ? my fathers decaying age carries in it a despair of long life , whilst my tender years promise a longer continuance ; build not therefore but on that foundation which in probability appears the firmest ; however i would not disoblige thee from my father , make your own ends upon him , gain of him what you can , & i will confirm it : and over and above i will assure thee ( so farre as my condition is capable to give assurance ) to gratifie your endeavours to a higher proportion , then you can expect . is not the house , in the suburbs of padua , where i was born , a pretty pile of building ? do not forty acres of ground impartially embrace it on every side ? is not the oile in lombardy known to grow there ? know gervatio , that all these are thine to the reward of thy fidelity ; besides i conceal something to my selfe , intending to surprize thee with that , which in my judgment will be considerable in it self , and worthy of thy acceptance . gervatio hereby is made a perfect convert , he will hold with bondi , but run with paduana , he will look towards the father , but will row with the daughter , and profest his future fidelity unto her with such oaths and imprecations , as commanded her belief . it happened at this time , a sourrilous , scandalous libell , made in verse , was cast in the piazza in venice , other copies scattered in saint marks , and other publick places of the citty ; herein the duke and senate were basely abused , and some lines , some small witt shewed in the close thereof , ( as who cannot be ingenious to abuse ) spies are set to apprehend the person , with promises of two hundred ducketts for his service . gervatio , whose brains now beat about nothing but paduana's happinesse , accosteth mounsier insuls , who ever was inquisitive of newes , asking him what was the tydings of the day : strange news , saith gervatio , an admirable piece of poetry ( but a little salt and bitter ) is found scattered before the dukes palace , and strange it is , that he who had the witt to make it , had not the wisdome to affix his name to it . that is no strange thing ( saith insuls ) for generally the most witty are the most modest , how many hundred namelesse copies of mine fly about in france , and italy , and others perchance claime the credit thereof , it is a passage wherein i have taken speciall contentment , to see the impudency and ignorance of those , who will father the issues of another mans brain . gervatio returned , that some hundred duckets were promised to the author , and he believed that he should be poet laureat for the state of venice , and wishing that he any way might be instrumentall in discovering the composer thereof : and mounsier insuls give me leave to be plain with you , i have a great suspicion ( but to recall the word , for suspicion is only for things that are bad , and therefore improper at present ) i have a strong surmise that you are the author thereof . insuls laughed with an affected guiltinesse , and said nothing . and sir , ( returned the other , ) i know you , and none else could do the same : first , i compare the stile and language is like that wherein last night you courted my mistresse , alwaies full , but not swelling , sometimes humble , but not flat , the rhime good , but not affected , teaching it the true distance thereof , that it must be the vassall not the master of the poet , it is neither virgils strain , nor ovids , but both ; it comes off with a spring in the close , and commonly the two last verses of the stanza , containes the totall summe of the particulars going before ; certainly a vast summe of money would be bestowed on him who was the composer thereof . what talkest thou to me of money ( replyed insuls ) my father hath the three best seats in all provence , crassus and cressus were both of them beggers unto him , i only take up this vein of poetry for my recreation , and to confute the common observation , that all poets are beggers . i am a rich poet . after the exchange of some discourse , insuls shewed himselfe to brook his name , and barely confessed himself to be the author of the poem , adding withall , that he had made five hundred better in his daies : but seeing no one drinks alike of helicon at all times , a constant tenure cannot be expected in witts : i was saith he at the penning thereof , not ascending but declining parnassus , and good gervatio make not conjecture of my parts on such disadvantages , but that i am able to exceed it on the least occasion : i confesse , mustard is nothing worth unlesse it bite ; i put in little sharpenesse to give it a hogo to the pallate of the men of these times . out springs two invisible witnesse whom gervatio had planted within the reach of their words ) and presently seize insuls condemned by his own witnesse . these informers , the necessary evills in a state , were incouraged in venice by the greatest politicians , conforming themselves to all companies , having a patent to be knaves that they might discover f●oles ; seeing no wise men , though dissenting from the present power , will lie at so open a guard , as to carry their hearts in their tongues . insuls is presently hurried to prison ; and it is strange to see the suddaine alteration this accident made upon him : hee who at best was but halfe a man , was now less considerable then a beast , senceless & stupid , scarse able to write his condition to his father , so that had not some frenchmen by accident visited him , hee had certainly died in prison . mounsier opulent hearing of his sonnes restraint , posts from france to venice , the depth of whose judgement could onely fathom profit ; he was sapiens quoad hoc , wise onely in the point of wealth : so that by long living and great sparing hee had accumulated much wealth , but take him out of his own element of bargaining , he was so simple , that hee seemed the true originall of his son , as his son the true transcript of his father . to venice hee comes , and with large gifts buyes his sonnes inlargement : the truth was , his sonnes simplenes best befriended him , who upon examination appeared uncapable to be author of the libell , and in the judgement of all deserved rather to be whipt for a lier ( assuming to himselfe what was none of her owne ) then to have any severer punishment inflicted upon him . young insuls now at liberty backt with his fathers presence renewes his suite to paduana ; joynture , and a good estate are the invincible arguments which mellito bondi cannot resist ; he engageth so farre at the matter , that onely three dayes respit is allowed to his daugther , in which time she must be insuls his wife , or else no heire to her father . in this juncture of time home comes feliciano , bringing with him the girdle of st silvester , antick for the shape and fashion thereof , as having steele buckles , and a rowell at the end thereof ; it was generally beleeved that this was used by silvester in the way of disciplining himselfe , and father adrian exemplary in that covent for sanctity was sent along with same , seeing so rich a treasure was not to be trusted in any lay-hand a solemne entertainment is made in mellito's house , and most of the magnificoes of the state invited thereunto ; but this feast had beene ushered with three foregoing fasts kept in the family of bondi and his allies for the better successe , and more effectuall working of their intended designe . after dinner father adrian mumbles many prayers ( it being well if hee understood them himselfe , as confident that none else did in the roome ) and then ceremoniously the girdle is applied to mellito , but especially the rowell thereof ( wherein most sacrednesse was conceived to consist ) severall times rubbed upon his eyes to so good purpose , that within three howers he so recovered his sight , as to discerne and distinguish the faces of all present . some of the beholders began to suspect some fraud in the matter , only on this account , because the miracle was not instantly done , but successively and by degrees . let drugs , and herbs , and minerals , which have a naturall vertue placed in them , proceed softly and slowly to effect cures ; whereas miracles ride post , and the same moment which begins , doth perfect extraordinary operations : this i say put jealousie in the heads of some present , to doubt the reality of the cure , and suspect some deceit in the matter . but they being but few in themselves , were quickly overpowred by the number and gravity of those on the contrary opinion ; for some of them argued , that the rule is not universally true , that all miracles spring in a moment , seeing some of them have been of slower growth , and the same pace hath not alwaies been observed in miraculous motions ; and seeing the effects conduced much to the honour of saint silvester , every one was suspected for an infidell , that did not presently believe : yea to doubt the truth thereof , was to discover a little heretick in his bosome that owned the suspicion . presently bells and bonefires proclaime the cure all over the city ; persons flocking from all places to behold this girdle , the making and fashion whereof , being out of the rode of common girdles , catcht and kept the fancies of fond people , some admiring at the matter of it , being they said of a seal-skine ; others at the forme , as at the weight & greatness thereof , being almost as big as one could well lift ; hence some inferred saint silvester to be of a giant-like proportion , above the standard of other men ; others collected the generall greatnesse of men in former ages , complaining of the decay of nature , and diminution of men in these daies ; but the more wiser sort resolved it upon a point of religion , that the foresaid girdle was worn by way of pennance , not so much to strengthen and adorne , as to lead and mortifie the wearer thereof . as for bondi in a large oration , he expressed his thankfulnesse before the company to his titular st. whose speech is here too large to insert , only this by the way , to elaborate , not flowing from him freely on the present emergency , but wrought , studied , and premeditated , which again brought new fewell to their jealousie , which suspected some fraud , as if this had been composed of purpose , and conned by heart before hand , and so the scene of the designe solemnly laid ; however their budding suspicion was quickly blasted , and beaten down with the generall congratulation of all people , so that now his recovery was universally believed , so that this miracle gave a super-sedeas to all other discourses in italy for a month , and commonly was the third course at all great tables , whereon the persons present took their repast . next day was the nuptials of insuls and paduana to be solemnized , had not the seasonable enterposing of gervatio prevented the matter presently , by his appointment , in comes two confidents of feliciano's , ( both disguised in the habits of friers ) and boldly presse into the parlour , and chambers of bondi , looking so scornfully on all accosting them ▪ as if they carried written in their faces a patent for their own presumption , and knew themselvs to be impowred with an authority above controule . bondi no sooner recovered himselfe out of his amazement which seized him at first , but that he resolutely demanded of them the cause of their comming , and intrusion at so unseasonable an houre ( it being late at night ) they seemed carelesse to satisfie his demands , as a thing beneath them , being imploid in matters of higher concernment ; and proceed without any interruption , to draw up an inventory of the severall goods and utensills in his house . imprimis , in double guilt plate 500. ounces . item , in white plate 1200. ounces . item . in &c. then command they him without delay , to surrender the keyes of his chests and coffers , which the other refused to doe , summoning gervatio , feliciano , and all his servants to his assistance , which presently repaired unto him ; and though the two former were privy to the plot , yet they so cunningly concealed it in their carriage , that no tel-tale smile , or blab-lock of mirth , betrayed the least suspicion of their privity thereunto , but composed their faces , with reduced countenances , speaking much anxiety and suspence , to attend the issue and event of so strange an accident . then the elder frier began , dismiss your servants presenty , and let them attend in an outward room , it is a favour we have afforded out of the respect to your place , though not deserved by your person , that hitherto we have been tender of your reputation ( so farre as a crime of this nature was capable thereof ) and would not willingly have you sacrifice the small remaines of your credit to ignominie and disgrace ; we honour the silver crowne of age on your head , though it deserved to be placed on better temples . bondi is surprised with horrour and palsie-strook with fear , being guilty to himselfe of deceit , causeth the room to be voided of all company , and meekly and calmly requesteth them to impart unto him his offence , and their commission . the other proceedeth . crimes though the same in themselves , are not the same when committed by severall oftendors , but they commence , and take degrees of hainousnesse from the circumstances of time , place , and person ; a concurrence of all these have conspired to aggravate and inflame your guilt ; you have a large and plentifull estate , and cannot pretend poverty to your selfe ( that engine which forceth ingenious natures to disingenious actions ) prompted you to so unworthy a practice : the duke and state have reflected on you in a great proportion , so that no neglect or discontent received from them could sparre you forward to so dishonest a designe ; charity it selfe must turn just against you , and the best rhetorick so farre from defending , that it cannot excuse your offence . what , to counterfeit your selfe blind , and at the same time to give a lye both to heaven , and earth , abusing both in one act by an offence , that as former ages will not find an example , so future will scarce afford belief thereof . but how hard is it to commit one fault , and but one fault , as vertues are not single stars , but constellations , so vices straggle not alone , but go in companies , and grow in clusters : this ground-platform of your dissembling , must have outward out-works , sconces , and redoubts , to flank , fortifie and defend the same : this mother lye how fruitfull hath it been in a numerous issue of oaths , and perjuries , as if you intended to scale the throne of justice , with a series of sin , and draw down revenge on your selfe : at last to close and conclude your villany , you have father'd the same on miraculuos recovery , and have abused your titulary saint , by pretending his reliques the immediate cause of your restored sight : but that saint being rich enough in himselfe in reall miracles , disdaineth the addition of your sophisticated actions , and will not be dishonoured with false honour , which you hypocritically have fastned upon him ; yet in detestation of your dissimulation , and to manifest how zealously he disavowethth all falshood , and forgery , he hath been heard at severall times in the night in his shrine with a shrill voice to make discovery of your falshood ; and now we expect to obtain from his holinesse , and this state , a confiscation of your goods , in order whereunto we are employed by our superiours to take an exact list and account of your estate , both in lands and moveables , till we shall be further informed how the same shall be disposed of . bondi looked as pale as ashes , having scarse life enough left to act his limbs with motion , his guilty conscience was not at leisure to enquire into the particulars , but took all for granted , and now expected nothing lesse but losse of goods , and perpetuall imprisonment : for that night the friers are contented to repose themselves , and deferre the rest of their work till the next morning . mean time bondi and gervatio passed a sleeplesse night , and it would swell a volume , to inventory the particulars of their discourse . bondi sometimes is silent , and his tears drown his tongue , gervatio desires to make his countenance to attend his masters in all motions , first readeth and writeth in his face sorrow and silence alternatly , as directed by his patern : at last bondi breaketh forth into the following expressions . listen faithfull gervatio to the testament of thy dying master , for i am resolved not to outlive the funerall of my owne credit , and estate ; i behold my selfe only as a shaddow , stript out of all estate , whereof already i have made the forfeiture , yet it grieveth me not for my selfe , whose decayed age hath rendred me uncapable of much worldly pleasure ; it is not considerable with a solvable man who hath it by him to pay a due debt , which will be required a month or two before the exact date wherein it is due : i behold long life as the playing out of a desperate game at tables lost , at the sirsi remove only , it grieveth me for my daughter paduana , whose youth might intitle her to much happinesse , and her vertues deserve no lesse , poor heart , she must now become the scorn and shame of the citty , and as an over-grown flower , wither on the stalk whereon she grew , for want of a hand to gather a husband to marry her . g●rvatio rejoyned , i am utterly unable to give physick to your other maladies , but possibly may apply a remedy to this , if servants may take the boldnesse to teach their masters , and to reprove them too , wherein they conceive them faulty : refuse not an humble reprehension from him , whose good intention and heart may make out what is wanting in his tongue and expression ; i concieve all this misfortune justly befallen you , for undervaluing the merits of feliciano , and crossing the affections of your duaghter ; true it is , his wealth is not considerable , but his extraction , education , abilities , and accomplishment , doth recompence all his other defects , besides , what loving parent would stop the affections of his daughter in the full speed and carreere thereof ; except she had be stowed them so unworthily , as to intaile shame and disgrace on his family : now sir make a vertue of necessity , and before the matter be publickly known of the confiscation of your fortunes ; comply with her affections , and please him in seeing the marriage between them consummated : you may also by my hands derive unto your daughter so much of your invisible estate , as is contrivable in a small room , and may escape the hands of these harpies : it will be safe in all tempests to have a secure place for anchorage , nor can you have any assurance of a better , then with your dear and dutifull daughter . for suppose ( and would it were but a suppsition , for the case is too plain and pittifull ) that all your estate become a prey to their hands , who never let go what once they lay hold upon : yet i presume your wealth will be a ransome for your life and liberty , and that you may be permitted freely to breath the venetian aire , the short remainder of your daies . bondi consented to all , as no wonder , for grief had so mollified his heart , it was capable of any impression which bare with it the least probability of comfort , and as a sinking man , made an oke of an osier , catcht at any thing to support him from present sinking : the priest was sent for that night , and though the hower was uncanonicall for marriage ( long after sun-set ) yet the sun of golden chicqueenes will make the other sun rise at pleasure ; and feliciano with a largesse to the priest , bought off all irregularity . then gervatio took the boldnesse to make another motion . sir , i humbly conceive that as yet you are not legally convicted , and that there is still inherent in you a power to make over your estate , for the world as yet takes notice of these clandestine transactions , you are innocent till such time as you are made to be otherwise by publick conviction ; i confesse my selfe as un-skild in any science as ignorant in law ; but law being founded upon reason , me thinks i speak proportionable thereunto besid● , my former master was a chief advcoate , and if my memory , or misapplication thereof faile not , such fragments of his co●nsell still remain in my braines , which he often gave to guilty persons in this case , before their publick condemnation . gervatio's counsell passed for oracles with bondi , who in this extasie of feare suspected all his owne actions , & relied on any mās advice , who would favour him so farre as to bestow it on one so despicable and forlorne as he conceived himself to be ; a notary is sent for to make a deed of gift of his estate as fast and firme as his skill would give him leave , and now the same is setled on feliciano . feliciano next morning repaires to the two pretended friers , bringing bondi along with him , and desires to know , whether or no it were possible to sopite and suppresse the infamy of this action , and to buy off the slander with a round summe of money instantly deposited . the friers confessed the fault great ; but because their covent had been formerly beholding to the bounty of bondi , and because they beheld the fact as of humane frailty and infirmity , to which all men are subject , it was hitherto their desire and designe to conceale the same , so that their prior and subprior excepted , none beside themselves were privy thereunto , who gave their attendance when the foresaid voice made the discovery : they would , therefore endeavour their utmost , and nothing should be wanting in them to stop the further proceedings thereof , and doubted not but their paines would take the desired effect , which accordingly in few daies was performed . a banquet is made , to which many of the venetian magnificoes were invited , but mounsier opulent and mounsier insuls his sonne , because strangers , were by the courtesie of italy preferred to have a prime place among them . there leave we them feasting themselves with such variety of dainties , that the appetite of many stood long time neuter , not knowing where to fix it selfe , courted with equality of variety . as for paduana , it is pitty to disturbe her any more with our tedious discourse , leaving her in the imbraces of her deare and vertuous feliciano , whose name as it hath in it some tincture of happinesse , so took it not its true effect till this time , who now was possessed of a large and rich estate . and bondi , who formerly starved in wealth through the narrownesse of his heart , fed better a boarder then a houskeeper , having a son and daughter to provide plentifully for him , what his covetousnesse denied to himselfe , who formerly possest , but now began to enjoy his estate . let insuls then returne into france and court the madams there , whilst paduana rejoyceth in her choyce , and is so farre from measuring her promises to gervatio with a restrictive hand , that she out-did his expectations . finis . triana and sabina . in the city of barcellona in spaine , lived a civill lawyer of great repute , with a name , fitting his profession , don facundo osorio , whose office was paralell to a city recorder in england . he had a wife whom he highly affected , and well might she have merited the same , had the jewell answered the casket , and her conditions bore proportion to the rest of her corporall perfections ; but there being some disparity in their ages , ( earth rather then heaven making the marriage between them for wordly respects ) her gree● youth answered not his gray haires with a suitable return of affection . the truth was , she was rather cunning then chast , and the same was discovered by the friends of her husband , whereof some took the boldnesse to advertise him , that hereafter he might order her with a stricter hand . but i know not by what fate it commeth to passe , that oftentimes their eares and eyes who have least cause are open to jealousie , whilst those are shut thereunto who have just cause to enter came it : his friends reap nothing but frowns for their faithfull counsell , facundo will not believe his wife was otherwise then she should be , measuring her honesty by his owne ; yet some score this his good opinion rather on his policy then charity , knowing what he would not acknowledg , left it should be a disparagement to his reputation ; he saw , but was pleased to winke at his wifes miscarriages ; and because he made the match against the advice of his friends , of his owne wilfull inclination , he would maintain the ground work , and owne no error therein , left thereby he should bring his own discretion into question . one principall friend vejeto , had his house looking into the garden of don nicholayo , a great lord of that city , who bare unto him no good-will , because his window hindred his privacy , and was able to tell tales of such passages which he would have transacted in darknesse , without any witnesse . he informes facundo that he had seen some gestures more bold then civill between the lord and his wife , but facundo still persists in his infidelity , and either believes his wife to be honest , or els acteth the belief thereof so lively , that none could perceive in him , the least suspicion of her loyalty . sabina , facundo's wife , falls now seemingly sick , and personateth a dying woman to the life ; her old nurse who conveyed intelligence between her and the lord , had instructed her for her behaviour in a design ; strange it is how she dissembled herein : so that had esculapius himselfe beheld her ( provided he neither felt her pulse , nor consulted with her urine ) he might have mistook this his patient to be sick ; indeed her husband plies her with physitians and physick , all to no purpose , her malady rather increasing , and the fire of her distemper growing the hotter for those cooling jewlips which were tendred unto her . don nicholayo repaires unto her to give her a visit , many good counsels he lavisheth upon her in a long and tedious discourse , and the more tedious , because her husband was in the presence , and they two not alone by themselves ; but at last he recommendeth unto her a noted mountebank , who had commenced doctor in the mouthes of the vulgar , and had gained to himselfe much esteem , for severall palliated cures performed by him ; avowing , that if she ever expected health , that , must be the happy hand to reach it unto her . this quacksalver had reaped the credit of many learned mens labours , and leapt into esteem by the advantage of their endeavours ; for when by their learned receipts , some able physicians in barcelona had brought their patients to the point of amendement , and reduced their diseases to tearms of easie composition , this fellow would interpose , and insinuating himselfe into the sick mens acquaintance , would prescribe unto them some of his owne medicines , more remarkable for their hard and strange names , then any other vertue therein : thus carried he away the credit of many cures , and was cried up by the credulous people for eminency in his art ; and although the spaniards generally are admirers of themselves , and sleighters of strangers , yet this mountebank being an italian by nation , had gained among them a great reputation , beholding therein , not so much to his owne learning , as the others ignorance . seignior giovanni was his name , who is presently sent for , he comes , views his patient , and after some short discourse , affirmes her disease mortall , except one herb could be procured for her , which grew but in one place of italy , and must be ceremoniously gathered by his & her hand , which bare the truest or deepest affection to the sick body . don facundo her husband desires the mountebank to enlarge himselfe , concerning the name and nature of the foresaid herb , protesting he would expend the halfe of his estate for his wifes whole recovery . the other putting on the vizard of a starcht countenance by pretended gravity , to procure the greater respect to himselfe , and credit to his words , proceedeth as followeth . many men are infected with this singular error , that they will believe no vertue in drugs , further then they themselves are able to render the reason thereof : whereas nature is rich in many secret qualities , which produce occult effects , the herb lunaria may be an instance , which is the greatest pick-lock in the world , for let it be gathered on midsummer eve , just at one of the clock , by one looking south-eastward , and some other essentiall circumstances lockt up in the breasts of artists , it will make any iron bolt to fly open . the herb stellaria commeth not short thereof in vertue , as usefull for those diseases which proceed from hott and dry causes ; this groweth but in one part of italy , some leagues from lucca , and i can give infallible directions for the finding thereof : if therefore the gentlewoman ( feigning himselfe ignorant that she had a husband ) had any confiding friend , which will follow my signature , in finding and gathering the same ( right just at this instant of the year ) this , and this alone will restore her to her former health , and i will pawne my credit on the same . know by the way , that this mountebank was secretly bribed by don nicolayo , by this design to put her husband to run on one of these two rocks , either to be censured for want of true affection to his wife , if denying to doe any thing in order to her recovery , or els with great hazard to undertake a long and tedious voyage by sea and land , to seek for a new nothing , whilst his wife all the while intended to prostitute her selfe to the amorous imbraces of this lord , who had made a mine in her heart , and had supplanted her husband in her affections . facundo , that he might be exemplary to all husbands , and that her kindred who were many and rich , might the more favourably reflect upon him , from whom he had a fair expectancy of a further fortune , willingly undertakes the voyage , desiring to be furnished with perfect instructions from giovanni , for the finding of the herb , who delivers him a parchment becharactered with barbarous figures ( nets first to raise , and then to catch the fancy of fooles ) and some other informations , which should be as so many signs and tokens , whereby he should make the hue and cry to attach and apprehend that guilty herb , which having so much worth and vertue in it selfe , would rather peevishly wither in a private cave , then spend it selfe for the publick good . facundo was some miles forward on his journey , when vejeto his former friend privately posted after him , and perswaded him to return , for he had urged such unanswerable arguments , and infallible demonstrations drawn from what he himselfe had seen out of his own window , that at last he prevailed on the belief of facundo , that all was not faire between his wife and nicolayo ; indeed when many scattered circumstances were carefully put together , and seriously perused , there needed no oedipus to read this riddle , which did interpret it selfe ; that facundo must be sent a pilgrimage into italy , to the shrine of an unknown herb ( the man in the moon having eaten stella●ia long before ) that so in the vacancy of his bed , the other might be made the incumbent thereof . at last vej●to adviseth facundo to returne home in a disguise , and pretend himselfe to be a brother of his , long since employed in the low-country warres , and now at last loaden with wounds and wants , returned to bequeath his aged body to his native country . facundo consents , hoping by the well management of this project , either to prevent , or els to discover his wifes unfaithfulnesse . now whilst vejeto is accommodating his friend facundo , with all necessaries ( the badges of an old souldier ) all essentialls thereunto could not be so conveniently procured , but that infido , vejeto's servant was employed in compleating his provisions : a crafty fellow , who could steal light from a smal cranny , and light a candle at a little spark , knowing how thriftily to improve a small discovery to the grea●est advantage . don nicholayo paid a yearly pension to this infido , to furnish him with intelligence against his master , who now revealed all the design unto him , for which he received a considerable reward , and sabina is throughly instructed to behave her selfe in the prosecution of the matter . facundo comes to his owne house , metamorphosed to a reformac●o , his clothes having so māy rents in them , as presumed to cover more wounds under them ; a sword by his side which had contracted rust , since the last truce ; knocking at the door , his wife sends forth a lamentable shreek , to evidence the continuance of her sicknesse not dissembled , and facundo ( a man of more eloquence then valour ) begins to quake , and condemns his own return ; but now he was engaged so farre , past hope of retreating , that he must either march forward with confidence , or return with shame : being entered into the house , where he acquaints the servant that he was strenuo the brother of facundo , and is conducted by his wifes command to her bed-side . i understand ( said she ) by my maid , that you are my brother strenuo , whom fame long since had reported dead , but we will pardon her that good lie which is better then a truth : i am hartily sorry at your brothers absence , and more , that my indisposition is the cause thereof ; never was poor woman more rich in the affections of a loving husband , though hitherto i have lived his wife , i shall hereafter demean my selfe as his servant , to deserve some part of his pains in my behalfe : no dangers at land , no tempests at sea , have deterred him from undertaking a long journey into italy , thence to fetch necessaries for my recovery ; but assure your selfe and here she gave so great a groan , as brake off the intirenesse of her discourse , till after the taking of a cordiall , shee began again . pardon good brother my unmannerlinesse in my abrupt discourse , sicknesse carrieth with it its owne dispensatory for such incivilities , i have almost forgotten what i said last , but shall never forget the lasting love of my husband unto me , nor have i any better way to expresse my affection in his absence , then by using you with all the respect my present condition can afford : you are too noble to measure your welcome by your entertainment , and know full well servants will not be found , where the mistresse is sick ; if they faile of my desire , their duty , or your deserts , in their attendance on you , it is in your power either to pardon or punish them , to whose sole disposall i commit the family and command the keyes of all the roomes to be tendred unto you ; and now indeed sir , the more i look on you , the more i like you , the more i love you : your mother never wronged your father i dare boldly affirm , so like you are in stature and complexion unto my husband , that were it not for the difference of your hablt , i should believe you to be the same . alas sister ( said he ) i am two years older then your husband by age , ten years by infirmity : read the difference between a gown-man and a sword-man , your husband sat wrapt in his furrs in his study , i exposed to wind and weather in the field , he hath heard the braules at the barre , i have born the brunts in the fight ; how often lay i perdue in the three yeares siege of ostend ? how many ounces of blood lost i at the fight at newport ? on my faith i am not able to count them : no wonder then if my face be pinkt , where my brothers is plain , and if mine be furrowed with age , where his lyeth smooth and whole : howsoever i confess there were formerly great resemblances in our features , the ruins whereof are not so wholly defaced , but that some still remain . night came on , his entertainment was harty , his chamber fully furnished with nightly accommodations , and nothing out of order therein save himselfe desperately pensive at his returne , accurses vejeto with causelesse suspicion , and condemnes his owne credulity , he railes in his thoughts at the colour of yellow , which never was admitted into the rain-bow , as too earthly and base a dye , and verily believes , men create causlesse fears to themselves , undeserved by their wives ; nor can he sleep being troubled with his own unworthinesse , to wrong so chast , s ; o spotlesse so vertuous a wife , with his undeserved suspicion . next day don nicholayo , comes on a civill visit to sabina , brings with him a spanish colonell , who had long been an officer in the low-countrey wars , and sometimes under-governour of dunkirk therein ; he hearing of don strenuo's coming out of the country , desires to converse with him , requesting him to give the character of the present state of the infanta's court at bruxels : i desire also saith the collonell , to rub over and renew my old dutch language , whereof i have made no use these last seven years , and am afraid i have partly forgotten it , and thereupon he enters upon a large dutch discourse , though facundo was so farre from answering , that he understood not one word thereof . facundo answered in his own tongue . don olanzo ( for that i understand is your name ) you must excuse me for making any return in the dutch tongue , whereof i will give you this particular account : when first i entered into those warrs , i made a solemn vow with my selfe never to learn or speak a word of that language , for i conceive it a degrading of my tongue to bow to their low expressions , and i admire that any spaniard will offer to dishonour himself by condescending thereunto ; conquerors ought to impose a language on a countrey and not to receive it thence : the valiant romans never learnt the gaules tongue , or the punick language , this consideration hardned me in my resolution , that my tongue should be dumb in dutch , a tongue wherein there is such confluence of consonants , so long , so hard , and so harsh , that it seenreth to me rather made for conjuring then converse , and fitter for devills then men to discourse therein . don olanzo civilly declined more dutch , and proceeded in his owne tongue to sift facundo , desiring him to proceed in the present character of the country . for ostend saith facundo , the only matter of moment , the siege still continueth , we have built three halfe moons , and a redoubt , between the windmill and the key , but the trench from saint dominicks to the counter gate is not yet perfected ; the english out of the town exerciseth us with daily sallies , and behave themselves very valiantly , the worst can be said of them they are our enemies : meat beginneth to faile them much , and munition , as we are credibly informed by the fugitives which daily repair to us out of the town ; the count of aremberg is daily expected with a recruit of two thousand foot , the pioneeres out of luckland are daily expected , and then have at a new mine for the castle , when all our forces are compleated , we shall put it to a desperate assault . don olanzo not contented with these general heads , wherewith a mā might furnish himselfe out of the weekly news-bookes , began to press him to the particular description of some places in brabent , and flanders . now though facundo was well book-learned , so farre as mapps could instruct him , yet was it impossible that they could inform him in all particulars of places and buildings : facundo begins to faulter , the other prosecuted him with the cruelty of a prevailing coward , and at length breaking into some choller and passion , caught hold of his beard , which having no better title to his face then glue could afford it , presently fell off , and discovered him to be what he was . sabina all this while lay in her bed listening to their discourse , which sometimes she disturbs with her groans and sighs , but now her husbands deceit being laid open , facundo loaden with grief and guiltinesse , falleth down on his knees , & craves pardon of his wife . strange it is to see how poor spirits descend beneath themselves ? but upon his submission and acknowledgment of his fault , a pardon is signed and sealed unto him , upon condition he should reassume his journey , which next day with all possible speed he undertook , and we leave him making what speed he might to the place for which he was bound . the next day sabina falleth truly and really sick , it is ill jesting with edg-tooles , that which we play with in sport , may wound us in earnest : don nicholayo repaires unto her , with full intent to enjoy his pleasure , and that nothing but his owne moderation should set bounds thereunto , when he meets with an unexpected repulse , sabina complaining of the intolerable torture , which disposed her rather for a coffin then amarous embraces . i confesse , saith don nicholayo , were i not privy unto this dissembling , yea the prime procurer and contriver thereof , i should my selfe verily beleeve thee really sick : o how farre your sex transcend ours in dissimulation ? we do it so dully , so improperly , that we are lyable to discovery , you exceed your selves in what you please . but sir , returnes sabina , mistake me not ( i cannot say by the faith of a loyall wife , having to my shame and grief , forfeited that title ) but by whatever can be true and dear unto me , i vow and protest my selfe so sick , that nature scarce affordeth me ability to expresse my owne sicknesse . you will alwaies be a woman , saith nicholayo , who generally over do or under-do what they undertake , hardly hitting on a mean , whose soules are either empty or over-flow ; it is high time now to put off your vizard , and be what you are : and with that he offered a familiar violence unto her , as supposing she expected some acceptable force , to bee seemingly pressed to what she desired . content your selfe said sabina , or my shreeches shall given an alarum to the family : know sir , i never loved you so much , as now i loath your looks , and detest the sight of you , too much to my shame and grief hath formerly passed between us , but now i am resolved not to proceed in that vitious course , but asmuch as penitency can make a harlot honest , to unstaine my soul from my former offences ; my time is short , depart the room , and prevent my sending you away . don nicholayo standeth amazed , who could expect that the wind could blow at such a point of the compasse ? a cold wind indeed to nip the heat of his lust ; yet he seeth no remedie but to comply with the present occasion , & goes home with a soule divided between griefe , anger and wonder , though the latter may seeme to claime the greatest share in him at so strange and unexpected an accident . sabina presently dispatcheth a servant to overtake her husband , requesting him by all loves to returne with all possible speede , for she had some important secrets to unbosome to him , nor could quietly depart this world before the imparting thereof unto him . facundo feares some fraud in the matter , refuseth to returne : indeed the servant accosted him with his message in that very minut wherein he was taking ship ; the wind serving faire , and most of his goods shipt already . at last the servant gave such assurance of his mistresses sicknesse , and so impotunately pressed him with those arguments borrowed from her , that facundo returnes that night home ; the roome is voided , when sabina begins with tears in her eyes , moistening her words as she uttered them . what tearm shall i call you by ? husband i am ashamed to stile you , the mention whereof woundeth my own heart with the memory of my unworthinesse ; friend is too familiar a title ; lord and master too terrible to me , a false deceitfull servant ; stile your selfe sir what you please , i am your wretched vassal , and want words to expresse the foulnesse of my offence against you : i am ashamed to speak what i blushed not to do , who have lived in a course of inconstancy for many years with don nicholayo : and with my dissembling have put you to much trouble and paines pardon is too great for me to ask , but not for you to give . i confesse they that once have bankrupt their owne credit , can give no security for the future , that they will be responsible to such as trust them ; however sir know , i place more hope of speeding in in my request , in your goodnesse then the equity of my petition . if life be lent me , which in my owne apprehension ( and every one is best sensible of their own condition ) is utterly unlikely , i shall utterly deserve some part of your kindnesse ; sir , can you not see through the chinkes of my broken body , my very heart inditing my words assure your self — and there she fainted . servants were called in , and much adoe with aqua vitae they courted and wooed her soul not to depart her body , which was so sullen that it would hardly be perswaded to stay , though at last prevailed upon although the passages betweene facundo and sabina , were transacted with all possible secrecy ; yet could they not be so privately carried , but that some in the house overhearing it , it crept through the family , and went thorough the city of barcellona , and at last through the whole province of catalonia . and now vejeto is found a true friend , and begins to flourish , being formerly so deprest by the greatnesse of nicholayo , that he took no comfort in himself , and had abandoned his city house , and retired into the country ; but now he returnes to b●rcellona again , falls a building and repairing his house , to outface his neighbour nicholayo , making the same both larger beneath with vaults , and higher above with magnificent superstructures . don nicholayo inraged in his mind with the discovery which sabina had made , and seeing himselfe slighted in his reputation : and fearing lest the king of spain ( the court having gotten intelligence thereof ) should disseize him of his governors place of barcellona , which his ancestors had for three descents possessed , almost to make the honour hereditary ) resolves on a designe , which present passion prompted unto him , and thus he effected it . facundo was late at night , drawing up some conveyances for land ( which the city exchanged with the crown in the town house ) and the imployment was certain to ingrosse him untill the next morning , which was the last day of the terme , assigned for the compleating thereof ; all sabinas servants were by her nurse ( that pandoras to her former wantonnesse , and still an active instrument for don nicholayo ) sent upon severall errands to places of some distance , and she alone left to attend her mistress . in springs nicholayo with two robustuous servants , and with violence carries away sabina muffled in carpets ( threatning her with present death , at the least resistance or noise ) to the house of nicholayo : yet had he now no design of lust upon her , whose revenge had banished his wantonness ; and bringing her into his hall about midnight , a stone there is taken up and she tumbled down into a vault which i know not whether to call a dungeon or a charnell-house ( many innocents having formerly been dispatched in the same place ) nicholayo conceiving that either she would be killed with the fall , or else starved to death in the place . now there was in barcellona an abbot of a church , jago domingo preferred to that place by nicholayo ; rather by the others favour then his deserts ; for guilt had made patron and chaplain mutually great together ; they being both often complicated in the same act of basenesse , wherein they served each the turn of the other ; they were nailed together with necessary secresie : so that what friendship did act in others , fear acted in them , to contribute their reciprocall assistance in all designes , seeing the lender to day was the borrower to morrow ; these two plot together , and lay the scene of the ensuing project . at matten-service when their covent was singing together in the abbots church , suddenly their harmony was disturbed by an obstreperous voice which seemed to proceed from a wall above the quire : the voice spake horror and griefe , and pain , shreeking out shrill , and then the noise of ratling of chaines and the chinking of irons were alternately heard . which indeed was nothing else but an instructed novice placed there by the abbot in a concealed concavity to play his part , according to his received directions . the fryers for fear shorten their service and betake themselves to their cells in amazement , as utterly ignorant of the fraud ; the abbot his novice and don nicholayo being onely privy thereunto . next day , the fryers meeting at mattens , the same noise was heard again , but lowder then before , with a clashing and gnashing , speaking a mixture of pain and indignation ; the fryers hardly held out their service , wherein wonder so spoil'd their devotion , that as at other times the lay people knew not what they said ; so now for fear they scarce , understood themselves . the next day was a publique festivall , wherein all the gentry of barcellona met there ( save facundo who went not out of his house , being transported with griefe , and amazement ; what should be become of his invisible wife , ) the spirit proceeding as formerly in shriekes ; an exorcist was provided , who by the vertue of holy water and other trinkets took upon him to catechise and examine the spirit what he was , conjuring it by the power of his spells to answer the truth , and all the truth at its own perill , if concealing any part thereof . i am sorry ( said the voice in the wall ) the soule of sabina , justly tormented in purgatory , as for my many faults , so chiefly for raising a damnable and notorious lye on don nicholayo , as if he had conversed dishonestly with me . i had been burried to a worse place , as having nothing to plead in my mine own behalfe ; but that i alledged that this scandall was never raised by my own invention , but put into my mouth by vejetto , and he the parent , shee onely the nurse thereof . and here i am condemned to intollerable torment without al possibility of release , untill first some signall punishment be laid on vejetto ; it being the method of this court , that the accessary cannot be released , until the principall first be punished . i am also enjoined to make publique confession of my fault , and to request don nicholayo freely to forgive me , without which my enlargement cannot be procured . and therefore i humbly request this covent for sanctity most highly prized , to join with me in my petition ; that that honorable and worthy lord would be pleased freely to remit my fault herein ; i am also to desire you to intreat my husband facundo that he would be pleased to confer on this covent his vineyard , lying on the east side of the city between the gate and the river riodulce , that so by the dayly intercession of their suffrages , i may be freed from my torture . the exorcist prest this shee spirit to more particulars , as to know whether her husband facundo did not concurre with vejetto to advance the defamation . the spirit answered , that never woman was happier in a better husband , and that she would not adde to her fault and paines to belie him , he was utterly ignorant thereof , and had ever retained a true opinion of her faithfulnesse , had not vejettoes malice rooted it out , with constant and causeless suggestions . the exorcist proceeded to demand what was become of her body , seeing the report had filled the city that it was no where to be found , and a suspition was raised , that her husband or her servants were guilty of conveying it away , after they had offer'd some violence to her person . let me not ( said she ) wilfully heap punishments on my self , i must acquit my husband as altogether innocent , nor can i charge my servants ( all whose prayers i humbly desire for the assoiling of my soul ) for the least wrong offered unto me , the truth is , an evill spirit violently tooke me away , both soul and body , thou my punishment might be exemplary and unusuall , as my fault was above the proportion of common offenders . the exorcist demanded of her , whether any other besides vejetto had with him joined in that bad advise ? to which she returned that the time allotted for her imprisoned liberty was now expired , being assigned but three hours for the begging of the votes of three severall daies of mankind to help her in her extremity ; that now she must return as prisoner , carrying fetters about her to the place of her restraint ; never more to appear or be heard more in this world ▪ and with that giving a hideous screek , and ratling her fetters , she took a sad farewell of the place , leaving all that heard it to admiration . it is strange to conceive how the female sex of barcellona were affected hereat ; all conclude that facundo was bound in honour and conscience , to satisfie her request . and some of her kindred brought abbot jago domingo unto his house , to move him in conformity to his wives desire , to settle the vineyard on their covent as a reward of their meritorious prayers for his wives enlargement . long had the abbot cast a covetous eye upon this vineyard as a little paradice ; for the pleasure and scituation thereof ; it might for the distance from barcellona be termed the city in the country , or the country in the city . it lay on the side of a hill which new it own distance to ascend above the levell , yet was not overproud to aspire to a barren heighth . it beheld the rising sun which is apprehended the most cordiall , when the virgin beams thereof , uninfected with the vapours of the earth , first enters on our hemispheare . a wood was in the middle thereof , whereon facundo had bestowed much cost , making may labyrinths and artificiall mazes : an aviary also hee made therein stocking it with birds from all countries , so that some thought ( abating onely the phoenix ) that the whole kind of birds , if decayed , might have been recruited hence . a rivolet , called riodulca , slided through the midst thereof , and seemed to pleased with the same , that loath to depart from so delicious a place , it purposely lengthned its own journey , by fetching ●any needlesse 〈◊〉 , bendings , and windings therein , as if it intended to show that water could be more wanton then the wood under which it was puffed ; a banqueting house also was made in the middle thereof , with a fountain and statues of marble ; where stones were taught to speak by water works brought by a device into them . true it is , many questioned the discretion of fac●ndo in expending so much cost on that which severer folke accounted but a chargeable toy , paying many pieces of eight for every pint of wine that grew therein ; others excused him , that being childlesse , and having a plentifull estate , this was not onely harmlesse , but a usefull evacuation of his wealth ; many poor people being used in the making , as also in the keeping of this vineyard . but that which most pleaded for his expensivenesse herein and justly indeered him to the place , and the place to him , was , that it had been in the name of the osorio's three hundred years and upwards ; and he had an evidence in his house not exceeding a span of parchment in length , and three inches in breadth ( so concise was antiquity in conveying of lands ) wherein john king of castile bestowed this land on andrea osorio for defending the high tower in barcellona once against the french , and twice against the moores . pardon facundo therefore if hee loved this place , or was found thereon , seeing doting on it , ( the premises considered ) was excusable ; desiring to trasmit this land to his brothers son whom he intended his heir . oh what a brave sweet place would this make for abot jago , his covent did ever micebite bad cheese , or were ever fryers such fools as to affect base or barren ground : they will be assured of profit or pleasure , or both , wheresoever they fix themselves . the abbot is earnestly set on this place , and will either be possessed thereof , or els the soul of facundo's wife should be left tormented in the place where it was . her kindred assault facundo with much importunity to estate this land on the covent , which he utterly refused to do ; not denying to disburse a competent sum of money : but pardon him if he will not part with his inheritance ; but this or nothing else will please iago , so that they parted in some discontent ; yet sabinaes friends despair not , but in processe of time to mould him to the abbots desire . meane time it would make any honest heart to grieve , though nothing related unto him , either in kindred or country , to see the harsh usage of vejeto how hee was hurried to the jaile in most ignominious manner : scarce any in the city so young or so old , but would adventure to behold so vitious , so wicked a slanderer ( for so he was believed to be ) brought to punishment , though his imprisonment was conceived but a preface and preamble to a greater penalty ( if escaping with death ) which would be imposed upon him ; vejeto made all the beholders to wonder , who did read in his face so much spirit and livelinesse , as if he triumphed in his sufferings , and rather pittied others then himself in this his condition , yea , his eyes and cheeks had as well mocks as smiles in them ; which made the beholders to conceive , that besides his own innocence he had some further security , not onely to acquit himself , but that his enemies should come off with shame & disgrace wch made the jaylor to demean himself unto him with the better respect . within three daies the visitor generall of the order was to come to the covent , and there in all pomp and solemnity to hear the whole narration of the matter . now let us look a little backward , to acquaint you with the true cause of vejeto his mirth in these troubles , who indeed had sufficient ground therof . we formerly told how vejeto after his return out of the country , began to beautifie and enlarge his his house ; in sinking a cellar , he stood by the workmen , partly to encourage them with his presence , partly to behold the effects of their discovery , the place being concavous , the ruines of some great structure , formerly levell with the ground , though now sunk some yards beneath the same . but the generall report was that it had been a castle in the time of julius caesar , when barcellona was a roman colonie , and priviledged with municipall immunities . vejeto had a great fancy in roman coines , and would give any thing to such as could produce him any variety herein ; yet his fancy was not above his judgement , but hee was very criticall therein , and had an exact and true eye to discover between true and counterfeits , casts , and originalls ; but oh for a galba , whose short raigne made his coines the greatest rarity ; and vejeto had a set of coines with a continuall succession of all the roman emperors , galba onely excepted . the workmen find two or thre coines of antoninus , the forerunners as vejeto hoped and expected of more to ensue ; but these poor soules beheld them as aesops cock did the pearl , not knowing how to valew them ; when vejeto conceiving these the vancurriers of an army , and the earnest of a greater payment ; though truly not so much out of covetousnesse as curiosity , dismissed them that night , the night indeed dismissing them ( it being late enough to leave work ) and enjoining them to return next morning . all his servants being asleep , he alone with his eldest son speano , turn pioneers to dig somewhat deep , and to sift the rubbish therein . it happens that pierced a hollow place ( & hollewnesse being a great friend to the conveying of a sound ) they hear a strang noise , too big for a child , too small for a man ; this noise was seconded with some light , but so doubtfull and glimmering , that it conquered darknesse but one degree , vejeto with his son enter the vault , ( what should innocence be afraid of ? the father was ashamed to betray fear in the presence of his son , as having more experience , the sonne scorned to bewray fear in the presence of his father , having his youthfull blood and spirit to support him ; together they both so order the matter , that they went into the vault , putting out their candle which led them , and resolved in darknesse and silence to expect the event of the matter . down somthing tumbled , and presently all light vanished , and they for a time , set still to concoct with themselves , the rawnesse of so strange an accident . presently they hear a groan , such as speak the soul , neither friend nor foe to the body , but such a distance between both , as if willing to depart . vejeto enjoines his son as younger and abler to adventure to bring forth whatever it was , and up it is carried ( not knowing as yet how to stile it , him , or her. ) on the lighting of a candle this bulk appears a woman , but much maimed , her right arme and left legge being broken . what difference is there between the same body in health , and in sicknesse , between the same cloathed and naked , when ornaments of art are used unto it , or when it is left to the dressing of nature ? vejeto knowes no more hereof then woman , and never remembers that hee had seen the face before ; yet they omit not what art could do , to restore her to life , which succeeded according to their desire , she is conveyed to a bed , and no accommodations are wanting which might tend to the speeding of her recovery . at last he knoweth her for sabina , before shee knew her selfe ; wonder not at her ignorance , who had pass'd through so many worlds , it being a greater wonder that she was alive , then that she did not know where she was or what was become of her selfe , no physick nor surgery is wanting to restore her to her former health . true it is , vejeto would not make use of any out of his own dores , for the better concealing of the matter , but his own wife oliva , being excellent above her sex at such perforformances , indeed shee had never read hippocrates , or galen , in greek ; yet was she one who by kitchen physick did many and cheap cures to poor people , taking onely their thanks , ( and that onely if they were willingly pleased to give it for the reward ) from physick shee proceeded to surgery , & was no lesse successeful therein , this made many to hate her , who were of that profession ; whilst she cared the lesse for their hatred , as over-ballanced with the love and respect with others , but the poor especially did bear unto her . sabina is privately concealed here for some daies , whilst vejeto as we have formerly mentioned was carried to prison , where oliva daily visited him , and it was the generall expectation of the people , that forfeiture of his estate was all the mercy justice could afford him . and now abbot iago is busie in preparing entertainment for padre antonio , bishop of lerma , and visitor generall of his order , but especially of this covent , in barcellona , which three hundred years since was founded by a bishop of lerma , leaving to his successors the hereditary power of inspection over the same ; to adde , alter , translate orders and persons therein , as advised by their own discretion . padre antonio was generally hated by the friers for his severity and austerity of life , being over rigorous in the observation of the conformity thereof , hee would not abate them any point , but confined them to the height of observances : onely this preserved his reputation with religious men , that he used others no worse then himself , practizing in his own person what he prescribed in others , leaving an example of abstinence to all the country . no wonder if the trewants shake when the schoolmaster cometh among them ; abbot iago is jealous that some flaw will be found in him , to out him of his place , being conscious to himself of many enormities : for though he walked by that rule , if not chastly , yet cautiously , he managed his matters with all possible privacie ; yet hee suspected that gold smiths would not receive that false coine wherewith common people are deluded , and the sharpe judgement of antonio quickly discover that which was invisible to common eyes ; wherefore to mollifie him in his visitation , by two fryers he sent him a present of rich plate to the value of five hundred crusadoes . antonio refuseth the acceptance , charging the friers to return it , adding withall that it iago had observed the vow of poverty , according to his order , hee could not have atchieved so great an estate . three daies after the visitor comes to barc●llona on foot , unattended save with one servant alone ; forth rode the abbot to meet him on his mule , and most of their covent in like maner together with the officers of their house , and all dependents of the same , to the number of sixty persons ; these expected to have met the visitor in so solemn an equipage , as had been observed by his predecessors , and finding their expectation confused , iago was much discomposed thereat , and so disturbed in his mind , that he forgot that premeditated oration which he had artificially pen'd for the visitors entertainment . here iago profered the visitor the conveniencie of his mule , which he refused , adding with a sterne countenance , that so much pomp and state became not men of his profession ; conducted hee was into the covent , where such a supper was provided for him , as had made provisions dear in the town ; the visitor commanded the poor people to be called thither , on whom he bestowed all the cheer , betaking himself to some mean viands which hee brought with him , and thereon took a sparing refection . next day the court was kept , and severall misdemeanors were presented unto him . don nicholayo complained to the visitor of the high offence of vejeto . for although the power of the visitor extended only to the covent , yet lately he was impoured with a commission from the conclave , to take into consideration all businesse in the city , which any way related to the late wonder of the spirit in the wall , and to proceed against all persons concerned therein , as he should see cause for the same . vejeto is sent for out of prison , and his fault iuflamed to the height by the rhetorick of a young advocate , retained by don nicholayo , to set forth the hainousnesse of the offence ; being demanded what hee could say for himself , he requested that one witnesse might be produced , and her testimony solemnly taken , which seemed so equall a motion , that it could not any waies be denyed . presently he bringeth forth sabina by the hand ( who stood by but disguised and concealed ) tendring her there to the visitor , to make a narration of the whole story . the visitor is for a while so taken up with wonder , that his soul was at leisure to do nothing else but admire , to see one reported dead and carried away soul and body , alive and in good health ; facundo standing by , requested the visitor to favour him , if hee transgressed the gravity of that court , by bestowing a salutation on his dear wife ; being confident that the strangeness of the accident would sufficiently plead for his presumption therein . next day the visitor proceeds to censure . first abbot iago was expell'd his covent , and condemned to perpetuall imprisonment : it is thought it had cost him his life , had not some reverence and respect to his order mitigated the censure . the novice in the wall as yet was but a probationer , & not entred in the orders ; was condemned to be publiquely whipt in the market place of barcellona , being all the blood that was shed in this comicall story . the exorcist pleaded his own innocence , as not privy to the cheat , and that he onely proceeded according to the rules of his owne art , whose plea was accepted . don nicholayo , because a person of great honor , highly descended and allied , was remitted by the visitor to the kings disposall , and sent prisoner to madrid , where he was ordered to lose his office , and fined ten thousand crusa●oes to the king , and five thousand crusadoes to facundo ; vej●to was deputed to succeed nicholayo in the governors place of ba●cellona ; facundo something to compensate her patience , was promoted to be advocate generall of catalonia . the nurse of sabina privy to the plot pleaded the age of seventy , and under the protection thereof , at sabina's humble in treaty was pardoned ; infido a cheating servant of vejeto , who had oftentimes betrayed his master secrets , wsa branded in the face with f. s. false servant . facundo and sabina lived many years together in love and credit , and whereas formerly she was issuelesse , made her husband afterward happy with a numerous posterity . finis . i s mixt contemplations in better times by thomas fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40678 of text r7395 in the english short title catalog (wing f2451). 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. 148 kb of xml-encoded text transcribed from 79 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40678 wing f2451 estc r7395 12251603 ocm 12251603 57124 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. a40678) transcribed from: (early english books online ; image set 57124) images scanned from microfilm: (early english books, 1641-1700 ; 144:12) mixt contemplations in better times by thomas fuller ... fuller, thomas, 1608-1661. [8], 79, 76 p. printed by r.d. for iohn williams ..., london : 1660. first ed. cf. bm. reproduction of original in huntington library. eng meditations. devotional exercises. a40678 r7395 (wing f2451). civilwar no mixt contemplations in better times. by thomas fuller. b.d. fuller, thomas 1660 24554 27 20 0 0 0 2 264 f the rate of 264 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 rina kor sampled and proofread 2002-10 rina kor text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion mixt contemplations in better times . by thomas fuller . b. d. let your moderation be known to all men the lord is at hand . london , printed by r. d. for iohn williams , at the signe of the crown , in st. paul's church-yard , 1660. which sence solomon is said to have built the temple . our weaker sex hath been over-strong in making and widening the breaches in our english zion , both by their purses and perswasions . to redeem their credit , let them hereafter be as active in building , as heretofore they were in breaking down . such wives , who not only lye in the bosoms , but lodge in the affections of loving husbands , who are impowred with places of command , joyning importunitie to their opportunitie , may be marvellously instrumental to the happinesse of our nation . we read of ahab [ 1 king. 21.25 . ] that none was like him , who sold himself to work wickednesse in the sight of the lord whom iezabel his wife stirred up . by the same proportion that person will prove peerlesse in piety , who hath a godly consort in his bosome , seasonably to incite him , who is so forward in himself to all honourable actions . ii. miraculous care . we read luk. 13.11 . of a woman , who had a spirit of infirmity eighteen years , and was bowed together , and could in no wise lift up her self . this woman may passe for the lively emblem of the english nation from the year of our lord 1642. ( when our wars first began ) unto this present 1660. are eighteen years in my arithmetick ; all which time our land hath been bowed together , past possibility of standing upright . some will say that the weight of heavy taxes have caused this crookednesse . but alas ! this is the least and lightest of all things , i reflect at in this allusion . it is chiefly the weight of our sins [ heb. 12.1 . ] which doth so easily beset us . our mutual malice and animosities which have caused this incurvation . a pittifull posture wherein the face is made to touch the feet , and the back is set above the head . god in due time set us right , and keep us right , that the head may be in its proper place . next the neck of the nobility , that the breast of the gentry , the loins of the merchants and citizens , the thighs of the yeomantrie , the legs and feet of artificers and day-labourers . as for the clergy ( here by me purposely omitted ) what place soever shall be assigned them ; if low , god grant patience ; if high , give humility unto them . when thus our land in gods leisure shall be restored to its former rectitude , and set upright again , then i hope she may leave off her steel-bodies which have galled her with wearing them so long , and return again to her peaceable condition . iii. hand on mouth . it is said gen. the 6.11 . how before the floud , the earth was filled with violence . some will say ( with nicodemus ) how can these things be , violence being relative , and requiring a counter-part . though such tyrants were hammers , others must be patient-anvils , for them to smite upon . such persons purely passive in oppression , were to be pittied , not punished , to be delivered , not drowned in the floud . but the answer is easie , seeing we read in the same chapter vers. 5. that god saw , that the imaginations of the thoughts of man was only evil continually . god plainly perceived that the sufferers of violence would have been offerers of it , if impowred with might equall to their malice . their curstnesse was a sharp , though their horns were not so long , and what they lacked in deed and actions , they made up in desires and endeavours . so that in sending a generall deluge over all , god was clearly just , and men justly miserable . let such english men , who have been of the depressed party during our civill wars , enter into a scrutiny and serious search of their own soules , whether or no ( if armed with power ) they would not have laid as great load on others , as themselves underwent . yea , let them out of a godly jealousie suspect more cruelty in themselves , then they can conceive . then will they find just cause to take the blame and shame on themselves , and give god the glory , that he hath not drowned all in a generall deluge of destruction . iv. at last . a ladie of quality formerly forward to promote our civil warres , and whose well-intending zeal had sent in all her plate to guild-hall , was earnestly discoursing with a divine concerning these times a little before dinner ; her face respecting the cup-bord in the room ▪ which was furnished with plenty of pure venice glasses : now ( said she ) i plainly perceive , that i and many of my iudgement have been abused with the specious pretences of liberty and religion , 'till in the undiscreet pursuance thereof we are almost fallen into slavery and atheisme . to whom the other betwixt jest and earnest replyed ; madam , it is no wonder , that now your eyes are opened : for so long as this cup-bord was full of thick and massie plate , you could perceive nothing through them ; but now so many clear and transparent glasses are substituted in their room , all things are become obvious to your intuition . the possessing of superfluous wealth , sometimes doth hinder our clear apprehensions of matters ; like a pearl in the eye of the soul , prejudicing the sight thereof ; whilest poverty may prove a good collyrium , or eye salve unto us , to make a true discovery of those things we know not before . v. mistaken . i beheld honour as of a mounting and aspiring nature ; and therefore i expected ( rationally enough as i conceive ) to have found it ascending to the clouds . i looked upon wealth as what was massie , ponderous , and by consequence probable to settle and be firmly fixed on the earth . but oh ! how much is my expectation frustrated and defeated ? for david [ psalm 7.5 . ] maketh mention of honour lying in the dust : and solomon his son [ prov. 23.5 . ] informeth me , how riches certainly make themselves wings , and flee away as an eagle toward heaven : what i looked for below , is tow'red aloft , and what i expected above is fallen below . our age hath afforded plentifull experiments of both : honour was near the dust , when a new nobility of a later stamp were in a fair likelyhood to have out shined those of a purer standard . the wealth of the land doth begin ( to use the faulconer's phrase ) to flie to lessen . and if these taxes continue , will soon flie out of sight . so uncertain and unsafe it is for men to bottom their happinesse on any earthly perfection . vi . truth . i saw a traveller in a terrible tempest take his seasonable shelter under a fair and thick tree : it afforded him protection for a good time , and secured him from the rain . but , after that it held up , and was fair round about , he unhappily continued under the tree so long 'till the droppings thereof made him soundly wet , and he found more to condemn his weaknesse , then pity his wetting . a parliament is known to be the best refuge and sanctuary to shelter us from the tempest of violence and oppression . it is sometimes the sole and alwayes the surest remedy in that kind . but alas ! the late parliament lasted so long , that it began to be the grievance of the nation , after that the most and best members thereof were violently excluded . the remedy turned the malady of the land , and we were in fear to be drowned by the droppings of that tree , if god of his gracious goodnesse had not put an unexpected period to their power . vii . after-born . a ladie big with child was condemned to perpetual imprisonment , and in the dungeon was delivered of a son ; who continued with her 'till a boy of some bignesse : it happned that one time he heard his mother ( for see neither of them could , as to discern in so dark a place ) bemoan her condition . vvhy mother ( said the child ) do you complain , seeing you want nothing you can wish , having clothes , meat and drink sufficient ; alas ! child ( returned the mother ) i lack libertie , converse with christians , the light of the sun , and many things more , which thou being prison-born , neither art nor can be sensible of in thy condition . the post-nati , understand thereby such striplings born in england , since the death of monarchy therein , conceive this land their mother to be in a good estate . for one fruitfull harvest followeth another , commodities are sold at reasonable rates , abundance of brave clothes are worn in the city , though not by such persons , whose birth doth best become , but whose purses can best bestow them . but their mother-england doth justly bemoan the sad difference betwixt her present and former condition , when she enjoyed full and free trade without payment of taxes , save so small , they seemed rather an acknowledgement of their allegiance , then a burthen to their estate ; when she had the court of a king , the house of lords , yea and the lords house , decently kept , constantly frequented , without falsehood in doctrine or faction in discipline . god of his goodnesse restore unto us so much of these things , as may consist with his glory and our good . viii . an heap of pearles . i saw a servant-maid at the command of her mistrisse make , kindle and blow a fire . which done , she was posted away about other businesse , whilst her mistrisse enjoyed the benefit of the fire . yet i observed that this servant , whilst industriously imployed in the kindling thereof got a more general , kindly and continuing heat , then her mistrisse her self . her heat was only by her and not in her , staying with her no longer then she stayed by the chimney , whilst the warmth of the maid was inlaid , and equally diffused through the whole body . an estate suddenly gotten is not so lasting to the owner thereof , as what is duly got by industry . the substance of the diligent ( saith solomon prov. 12.27 . ) is precious . he cannot be counted poor that hath so many pearles , precious brown bread , precious small beer , precious plain clothes , &c. a comfortable consideration in this our age , wherein many hands have learned their lesson of labour , who were neither born nor bred unto it . ix . silent sadness . two captains on the same side in our civil warres , discoursing together , one of them ( with small cause & without any measure ) did intolerably boast of his personal performances , as if he had been of the quorum in all considerable actions : at last not ashamed of , but weaned with his own loquacity , he desired the other captain to relate what service he had done in these wars ; to whom he returned , other men can tell you of that . we meet with many ( living at the sign of the royalist ) who much brag of their passive services ( i mean their sufferings ) in the late war . but that spoak in the wheel , which creaketh most , doth not bear the greatest burthen in the cart . the loudest cryers are not alwaies the largest loosers . how much hath sir iohn stowel lost ? how many new gentlemen have started up out of the estate of that ancient knight ? what hath the lord craven lost ? whither more , or more unjustly hard to decide ? others can tell of their and many other mens sufferings , whilest they themselves hold their peace . here we dare not speak of him , who , though the greatest looser of all speaketh nothing of himself ; and therefore his silence putteth a greater obligation on us both to pitty him here on earth , and pray for him to heaven . x. lost and kept . this seeming paradox will on examination prove a real truth , viz. that though iob lost his seven thousand sheep consumed by fire of god [ iob 1.16 . ] ( understand it , by his permission and satan's immission ) yet he still kept the wool of many of them . for iob in the vindication of his integrity ( not to praise but purge himself ) doth relate how the loins of the poor blessed him , being warmed with the fleece of his sheep , [ iob 31.20 . ] so much of his wool ( in the cloth made thereof ) he secured in a safe hand , lending it to god ( in poor people ) [ pro-v . 19.17 . ] as the best of debtors , being most able & willing to repay it . such , as have been plundered of their estates in these warres , may content and comfort themselves with this consideration ; that so long as they enjoyed plenty , they freely parted with a proportion thereof to the relief of the poor : what they gave , that they have , it still remaineth theirs , be safely laid up for them in a place , where rust and moth do not corrupt , and thieves break through and steal . xi . all . the magdeburgenses , out of a spirit of opposition to the papists , over-prizing the person and actions of s. peter , do in my mind on the other side too much decry him , causelesly cavilling at his words to our saviour [ mark 10.28 . ] ecce reliquimus omnia , behold we have left all and followed thee . vvhat ( say they ) had he left ? he maketh as if he had left great matters , and a mighty estate , whereas this his all was not more then an old ship , some few rotten nets , and such like inconsiderable accommodations . but bellarmine ( alwaies ingenuous , sometime satyrical ) payeth them home for their causelesse exception against that apostle , vvhat ( saith he ) would they have him have left more then he had . all was all , how little soever it was . different , i confesse , is the standard and measure of mens losses in this time . some , in preserving of their consciences have lost manners ; others farms , others cottages . some have had a hin , others a homer , others an ephah of afflictions . however those men must on all hands be allowed the greatest loosers , who have lost all ( how small soever that their all was ) and who with the vviddow [ mark 12.44 . ] have parted with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all their livelyhood . xii . good accountant . i was present in the west countrey some 25. yeares since , when a bishop made a partage of money collected by a brief , amongst such who in a village had been sufferers by a casual fire ; one of whom brought in the inventory of his losses far above all belief . being demanded how he could make out his losses to so improbable a proportion , he alledged the burning of a pear tree ( growing hard by his house ) valuing the same at twenty years purchase , and the pears at twenty shillings per annum ; ( presuming every one would be a bearing year ) and by such windy particulars did blow up his losses to the summe by him nominated . some pretend in these wars to have lost more thousands then ever they were possessed of hundreds . these reckon in , not only what they had , but what they might , yea would have had . they compute not onely their possessions , but reversions , yea their probabilities , possibilities and impossibilities also , which they might desire , but could never hope to obtain . the worst is , i might term many of these men anti-mephiboshets , who out of his loyalty to david 2 sam. 19.30 . let them take all , ( said he ) forasmuch as my lord the king is come home again in peace unto his own house . but these , except they may have all , and more then all , they ever possessed , care not a whit , whether or no the king ever return ; so unconcerned are they in his condition . xiii . no tittle of title . two young gentlemen were comparing their revenues together , vying which of them were the best . my demeans ( saith the one ) is worth two ; but mine ( saith the other ) is worth four hundred pounds a year . my farms ( saith the one ) are worth four ; but mine ( saith the other ) are worth eight hundred pounds a year . my estate ( saith the one ) is my own , to which the other returned no answer , as conscious to himself , that he kept , what lawfully belongeth to another . i care not how small my means be , so they be my means : i mean my own without any injury to others . what is truly gotten , may be comfortably kept . what is otherwise , may be possessed , but not enjoyed . upon the question , what is the worst bread which is eaten . one answered , in respect of the coursenesse thereof ; bread made of beans . another said , bread of acorns . but the third hit the truth , who said , bread taken out of other mens mouths , who are the true proprietaries thereof . such bread may be sweet in the mouth to taste , but is not wholesome in the stomack to digest . xiv . freely , freely . a grave divine in the vvest-countrey ( familiarly known unto me ) conceiving himself over-taxed , repaired to one of the governours of the kings guarrisons for to move for some mitigation . the governour perceiving the fatten cap of this divine to be torne ; fie , fie said he ) that a man of your quality should wear such a cap ; the rats have gnawed it . oh no , sir , ( answered he ) the rates have gnawed it . the print or impression of the teeth of taxes is visible in the clothes of many men , yea it hath corroded holes in many mens estates . yea , as hatto arch bishop of mentz is reported to have been eaten up by * rats : so the vermine of taxes , if continuing , is likely to devour our nation . however , let us not in the least degree now grudge the payment thereof . let us now pay taxes , that we may never pay taxes ; for as matters now stand , our freenesse at the present , may cause our freedome at the future , if once the arrears of the army and navy were discharged . i care not how much i am let blood , so it be not by the adventure of an emperick , but advice of a physician , who i am sure will take no more onces from me , then may consist with my safety , and need doth require . such the piety and policy of the present parliament , they will impose no more payments , then the necessity of the estate doth extort . the rather , because they are persons ( blessed be god ) of the primest quality in the nation , and let us bloud through their own veins , the greatest part of the payments they impose , lighting first on their own estates . xv . cry without cause , and be whipt . i have known the city of london almost fourty years , their shops did ever sing the same tune , that trading was dead . even in the raign of king iames , ( when they wanted nothing but thankfulnesse ) this was their complaint . it is just with god , that they who complained without cause , should have just cause to complain . trading , which then was quick , and in health , hath since been sick , yea in a swound , yea dead , yea buried . there is a vacation in the shops in the midst of high-tearm ; and if shops be in a consumption , ships will not be long in good health . yet i know not whether to call this decay of trade in london a mishap , or a happy-misse . probably the city if not pinched with poverty , had never regained her wealth . xvi . spring began . i meet with two etymologies of bone-fires . some deduce it from fires made of bones , relating it to the burning of martyrs , first fashionable in england in the raign of king henry the fourth . but others derive the word ( more truly in my mind ) from boon , that is good , and fires ; whether good be taken here for great , or for merry and chearfull , such fires being alwayes made on welcome occasions . such an occasion happened at london last february 1659. i confesse the 11. of march is generally beheld as the first day of the spring , but hereafter london ( and in it all england ) may date its vernal heat ( after a long winter of woes and war ) from the 11. of february . on which day so many boon-fires ( the best new-lights i ever saw in that city ) were made ; although i believe the faggots themselves knew as much as some who laid them on , for what purpose those fires were made . the best is , such fires were rather propheticall then historicall , not so much telling as foretelling the condition of that city and our nation , which by gods gracious goodnesse is daily bettered and improved . but oh the excellent boon-fire which the converted ephesians made acts 19.19 . many also of them , which used curious arts brought their books together , and burned them before all men : and they counted the price of them , and found it fifty thousand pieces of silver . what was a pint of ashes worth , according to that proportion . but oh in the imitation of the ephesians , let us english men labour to find out our bosom-sin , and burn it ( how dear soever unto us ) in the flames of holy anger and indignation . such boon-fires , would be most profitable to us , and acceptable to god , inviting him to perfect and compleat the good , which he had begun to our nation . xvii . the hand is all . a gentlewoman some sixty years since came to vvinchester-schoole , where she had a son , & where dr. love ( one eminent in his profession ) was then schoole-master . this tender mother seeing the terrible rods ( the properties of that schoole ) began with tears to bemoan the condition of her son , subject to so cruell correction . to whom the schoole-master replied , mistris , content your self , it matters not how big the rod be , so it be in the hand of love to manage it . alas , he was only love in his sirname ; but what saith the apostle 1 iohn 4.6 . god is love , even in his own essence and nature . what then though the wicked be not only a rod in the hand of god ; but what is worse a sword , psal. 17.13 . the wicked which is thy sword , they shall do no hurt as long as god hath the ordering of them . a pregnant experiment hereof we have in ( the , call it , rod or sword of ) our late civil warre which lasted so long in our land ; yet left so little signs behind it . such who consider how much was destroyed in the war , may justly wonder that any provision was left , whilest such , who behold the plenty we have left , will more admire that any was ever destroyed . xviii . all tongue and eares . we read acts 17.21 . all the athenians and strangers which were there , spent their time in nothing else but either to tell , or to hear some new thing . how cometh this transposition ? tell and hear , it should be hear and tell ; they must hear it , before they could tell it ; and in the very method of nature , those that are deaf , are dumb . but know , it is more then probable that many athenians told what they never heard , being themselves the first finders , founders , and forgers of false reports , therewith meerly to entertain the itching curiosity of others . england aboundeth with many such athenians ; it is hard to say , whether more false coyn , or false newes be minted in our dayes . one side is not more pleased with their own factions , then the other is with their own fictions . some pretend to intelligence without vnderstanding , whose relations are their own confutations . i know some , who repair to such novelants on purpose , to know what newes is false by their reporting thereof . xix give and take . the archbishop of spalato , when dean of windsor , very affectionately moved the prebendaries thereof , to contribute bountifully towards the relieving of a distressed forreigner , reporting him a person of much worth and want , to whom one of the company replied . qui sva det sva det . let him who perswadeth others , give something of his own . but the archbishop , who was as covetous as ambitious , and whose charity had a tongue without hands , would not part with a penny . the episcopal party doth desire and expect , that the presbyterian should remit of his rigidnesse , in order to an expedient betwixt them . the presbyterians require , that the episcopal side abate of their austerity , to advance an accommodation . but some on both sides are so wedded to their wilfulnesse , stand so stiffe in their judgments , are so high and hot in their passions , they will not part with the least punctillo in their opinions and practises . such mens judgments cannot pretend to the exactnesse of the gibeonites iudg. 20.16 . that they hit the mark of the truth at an hairs breadth and fail not , yet will they not abate an hairs breadth in order to unity ; they will take all , but tender nothing , make motions with their mouthes , but none with their feet for peace , not stirring a step towards it . o that we could see some proffers and performances of condescension on either side , and then let others , who remin obstinate , and will embrace no peace , be branded with perez , gen. 38.29 . the breach be upon them . xx . charity , charity . in my fathers time , there was a fellow of trinity colledge camb. a native of carlton in leicestershire , * where the people ( thorow some occult cause ) are troubled with a wharling in their throats , so that they cannot plainly pronounce the letter r. this schollar being conscious of his infirmity , made a latine oration of the usuall expected length , without an r therein ; and yet did he not only select words fit for his mouth easie for pronuntiation , but also as pure and expressive for signification , to shew that men might speak without being beholding to the dogs letter . our english pulpits for these last eighteen years , have had in them too much caninal anger , vented by snapping and snarling spirits on both sides . but if you bite and devour one another ( saith the apostle gal. 5.15 . ) take heed , ye be not devoured one of another . think not that our sermons must be silent if not satyrical , as if divininity did not afford smooth subjects enough to be seasonably insisted on in this iuncture of time ; let us try our skill whether we cannot preach without any dog-letter or biting-word : the art is half learned by intending , and wholly by serious endeavouring it . i am sure that such soft sermons will be more easie for the tongue of the preacher in pronouncing them , lesse grating to the eares of pious people that hear them , and most edifying to the heart of both speaker and hearers of them . xxi . but one favourite . we read how abraham [ gen. 25.5 . ] gave all he had unto isaac , as for his six sons , zimran , iokshan , medan , midian , ishback and shuah , which he had by keturah his concubine ; he only gave them gifts , and sent them away into the east-countrey . england hath but one isaac or legitimate religion of the church , namely , the protestant , as the doctrine thereof is established in the 39. articles . but how many spurious ones she hath ( whether six , sixty , or sixscore ) i neither do know , nor will enquire , nor will i load my book , and trouble the reader with their new , numerous and hard names . oh may the state be pleased so far to reflect on this isaac , as to settle the solid inheritance upon him . let the protestant religion only be countenanced by the law , be owned and acknowledged for the received religion of the nation . as for other sects ( the sons of keturah ) we grudge not that gifts be bestowed upon them . let them have a toleration ( and that i assure you is a great gift indeed ) and be permitted peaceably and privately to enjoy their consciences both in opinions and practices . such favour may safely , not to say ought justly , be afforded unto them , so long as they continue peaceably in our israel , and disturb not the estate . this gift granted unto them , they need not to be sent away into the east ( or any other ) countrey . if they dislike their condition , they will either leave the land , and go over seas of their own accord , or else ( which is rather to be desired and hoped for ) they will blush themselves out of their former follies , and by degrees cordially reconcile themselves to the church of england . xxii . calmly , calmly . we read gen. 3.8 . that when god solemnly proceeded in the sentencing of our first parents , he was heard walking in the garden in the cool of the day , to teach men , when they go about matters of moment ( wherein not only the present age , but posterity is also concerned ) to be-calme their souls of all passion . but alas ! much reformation made ( rather under , then ) by king charles was done in the heat of the day , in the dog-days of our civill discords , and mid-summer moon of our military distractions . so that possibly , when , that which was done in the heat of the day , shall be reviewed even by the self-same persons in the cool of the day , they will perceive something by them so reformed , now to need a new reformation . but this motion ( and all that follow ) i humbly lay down at their feet who have power and place to reform , who may either trample upon it , or take it up , as their wisedomes shall see just occasion . xxiii . try and trust . it was wisely requested by the children of the captivity , dan. 1. and warily granted by the kings chamberlain unto them , that by way of tryall , they should feed on pulse for ten dayes , and then an inspection to be made on their countenances , whether the lillies therein did look as white , and roses as red as before , that so their bill of their fare might be either changed or continued as they saw just occasion . let such new practices as are to be brought into our church be for a time candidates and probationers on their good behaviour , to see how the temper of the people will fit them , and they fadge with it , before they be publickly enjoined . let them be like st. paul's deacons 1 tim. 3.10 . first be proved , then be used , if found blamelesse . i cannot therefore but commend the discretiō of such states-men , who knowing the directory to be but a stranger , and considering the great inclination the generality of our nation had to the common-prayer , made their temporary act to stand in force but for 3 years . xxiv . alike but contrary . i observe in scripture , that power to do some deeds is a sufficient authority to do them . thus sampson's power to pluck down the two fundamental pillars of dagon's temple , was authority enough for him to doe it . eliah's power to make fire to come at his call on the two captains was authority enough to do it , because such deeds were above the strength , stature & standard of human proportion . however hence it doth not follow that it is lawfull for a private man with axes and hammers to beat down a christian church , because sampson pluckt down dagon's temple ; nor doth it follow that men may burn their brethren with fagot and fire , because eliah called for fire from heaven ; these being acts not miraculous but mischievous ; & no might from heaven , but meer malice from hell , required for the atchieving thereof . here it is hard to say , which of these two things have done most mischief in england ; publick persons having private soules and narrow hearts , consulting their own ease and advantage , or private persons having vast designes to invade publick imployments . this is most sure that betwixt them both they have almost undone the most flourishing church and state in the christian world . xxv . chasma , phasma . how bluntly and abruptly doth the seventy third psalm begin ? truly god is good unto israel , even to such as are of a clean heart . truly is a term of continuation , not inception of a speech . the head or top of this psalm seems lost or cut off , and the neck only remaining in the room thereof . but know , that this psalm hath two moyeties ; one vnwritten , made only in the tyring-house of david's heart . the other written , visible on the theatre , beginning as is aforesaid . thomas aquinas sitting silent in a musing posture at the table of the king of france , at last brake forth into these words , conclusum est contra manichaeos , it is concluded against the manichees ; which speech though non-sense to the persons in the place , at the best independent without any connexion to the discourse at table , had it 's necessary coherence in the mind of that great schoolman . david newly awaking in this psalm out of the sweet slumber of his meditation , openeth his eyes with the good hand-sell of these words ; truly god is good to israel , even to such as are of a clean heart . a maxim of undoubted truth , and a firm anchor to those who have been tossed in the tempest of these times . xxvi . share and share-like . ches-shire hath formerly been called chief of men . indeed no county in england of the same greatnesse , or ( if you will rather ) of the same littlenesse , can produce so many families of ancient gentry . now let it break the stomacks , but not the hearts : abate the pride , not destroy the courage of the inhabitants of this shire , that they miscarried in their late undertakings , not so much by any defect in them , as default in others . if ten men together be to lift a log , all must jointly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , heave up their parts ( or rather their counterparts ) together . but if nine of them fail , it is not only uncivil , but unjust , that one man should be expected to be a gyant to do ten men's work . ches-shire is ches-shire ( and so i hope will ever be ) but it is not all england ; and valour it self may be pressed down to death under the weight of multitude . the ld bacon would have rewards given to those men who in the quest of natural experiments , * make probable mistakes , both because they are industrious therein , and because their aberrations may prove instructions to others after them ; and to speak plainly , an ingenuous miss is of more credit then a bungling casual hit . on the same account , let cheshire have a reward of honour , the whole kingdome faring the better for this countie 's faring the worse . xxvii . natale solum dulcedine , e. c. i must confess my self born in northhamptonshire , and if that worthy countie esteem me no disgrace to it , i esteem it an honour to me . the english of the common people therein ( lying in the very heart of the land ) is generally very good . and yet they have an odde phrase not so usual in other places . they used to say when at cudgel playes ( such tame were far better then our wild battels ) one gave his adversary such a sound blow , as that he knew not whether to stand or to fall , that he settled him at a blow . the relicts and stump ( my pen dares write no worse ) of the long parliament pretended they would settle the church and state , but surely had they continued , it had been done in the dialect of northamptonshire ; they would so have settled us , we should neither have known how to have stood , or on which side to have fallen . xxviii . seasonable prevention . when the famine in egypt had lasted so long , the estates of the people were so exhausted by buying corn of the king , that their money failing , they were forced to sell their cattle unto ioseph , gen. 47.17 . and this maintained them with bread for one year more . but the famine lasting longer , and their stock of cattle being wholly spent , they then sold all their lands , and after that their persons to ioseph , as agent for pharaoh , so that the king of egypt became proprietary of the bodies of all the people in his land , gen. 47.23 . then ioseph said unto the people , behold , i have bought you this day and your land for pharaoh . if our taxes had continued longer , they could not have continued longer , i mean the nation was so impoverished , that the money ( so much was hoarded up , or transported by military grandees ) could not have been paid in specie . indeed we began the war with brazen trumpets , and silver money , and then came unto silver trumpets , and brazen money , especially in our parliament half-crowns . we must afterwards have sold our stocks of cattle , and then our lands to have been able to perform payments . this done , 't is too too suspicious , they would have seized on our persons too , and have envasselled us for ever unto them . but , blessed be god , they are stricken upon the cheek-bone , psal. 3.7 . whereby their teeth are knockt out . our fathers were not more indebted to gods goodnesse for delivering them from the spanish armado , then we are from our own english army . xxix . vvolf in a lamb-skin . but where is the papist all this while ? one may make hue and cry after him . he can as soon not be , as not be active . alas ! with the maid in the gospel , he is not dead , but sleepeth ; or rather , he sleepeth not , but only shutteth his eyes in dogs-sleep , and doth awake when he seeth his advantage , and snappeth up many a lamb out of our flocks . vvhere is the papist do any say ; yea where is he not ( they multiply as magots in may , and act in and under the fanaticks , what is faced with faction is lined with popery , faux his dark lanthorn ( by a strange inversion ) is under our new lights . quakers of themselves are a company of dull , blunt , silly souls . but they go down to the romish philistines , and from them they whet all the edge-tooles of their arguments , a formal syllogism in the mouth of an anabaptist is plain iesuitical equivocation . mean time we protestant ministers fish all night , and catch nothing , yea loose many , who in these times fall from our church as leaves in autumn . god in his due time send us a seasonable spring , that we may repair our losses again . xxx . various fancies . i know not what fift monarchy men would have , and wish that they knew themselves . i dare not flatly condemn them , lest i come within the apostles reproof , 2 pet. 2.12 . speaking evil of things they understand not . if by christs reigning they only intend , his powerfull & effectual ruling by his grace , in the hearts of his servants ; we all , will , ( not turn ) but continue fift monarchy men , having alwayes been of this judgement since we were of any judgement , had we as many armes as fingers , we would use them all herein to embrace their persons and opinions . but some go farther , to expect an actual and personal reign of christ on earth a thousand yeares , though not agreeing . for herein since some make him but about to set forth , others to be well onwards of his way , others to be allighting in the court , others to stand before the door , others that he is entering the pallace , according to the slownesse or swiftnesse of their severall fancies herein . however , if this be but a bare speculation , and advanceth not any further , let them peaceably enjoy it . but if it hath a dangerous influence on mens practices to unhinge their allegiance ; and if the pretence to wait for christ in his person be an intent to slight him in his proxy , [ the magistrate ] we do condemn their opinion as false , and detest it as damnable , leaving their persons to be ordered by the wisedomes of those in authority . xxxi . made loyal . when king edward the i. marched into scotland , the men of the bishoprick of durham refused to follow his standard , pleading for themselves , that they were haly-work-folk , only to wait on the shrine of st. cutbert , and not to go out of their own countrey . but that wise and valiant prince cancelled their pretended priviledges . he levelled them with the rest of his subjects for civil and military , as well as haly-work-folk , and made them to march with his army against his enemies . if fift monarchy , ( alias first anarchy ) men challenge to themselves ; that ( by virtue of their opinion they hold ) they must be exempted from their obedience to the government , because they forsooth ( as the life-gard to his person ) must attend the coming of christ to raign on earth ; such is the wisdome of the state , it will make them know they must share in subjestion with the rest of our nation . but charity doth command me to believe that in stating their opinions , fift monarchy mens expressions are more offensive then their intentions , mouths worse then their minds , whose brains want strength to manage their own wild notions , and god grant their arms may never have power to produce them into action . xxxii . attend , attend . some of those whom they call quakers , are ( to give them their due ) very good moral men , and exactly just in their civill transactions . in proof whereof let me mention this passage , though chiefly i confesse for the application thereof , which having done me ( i praise god ) some good , i am confident will do no hurt to any other . a gentleman had two tenants , whereof one being a quaker , repaired to his land-lord on the quarter-day ; here thou ( said he ) tell out and take thy rent , without stirring his cap , or shewing the least sign of respect . the other came cringing and congying ; if it please your vvorship ( said he ) the times are very hard , and trading is dead , i have brought to your vvorship five pounds ( the whole due being twenty ) and shall procure the rest for your vvorship with all possible speed . both these tenants put together would make a perfect one , the rent-compleating of the one , and tongue-complements of the other . but seeing they were divided , i am perswaded that of the two , the land-lord was lesse offended with the former , imputing his ill manners to his folly , but ascribing his good dealing to his honesty . god expecteth and requireth both good vvorks and good vvords . we cannot make our addresses and applications unto him in our prayers with too much awe and reverence . however such who court god with luscious language , give him all his attributes , and ( as king iames said of a divine , who shall be namelesse ) complement with god in the pulpit , will be no whit acceptable unto him , if they do not also endeavour to keep his commandements . it is the due paying of gods quit-rents , which he expecteth , i mean the reallising of our gratitude unto him for his many mercies , in leading the remainder of our lifes according to his will and his word xxxiii . no remedy but patience . once a goaler demanded of a prisoner , newly committed unto him , whether or no he were a roman catholick ? no , answered he : what then , said he , are you an anabaptist ? neither replied the prisoner . what ( said the other ) are you a brownist or a quaker ? nor so , said the man , i am a protestant , without wealt or gard , or any addition equally opposite to all hereticks and sectaries . then , said the goaler , get you unto the dungeon , i will afford no favour to you , who shall get no advantage by you . had you been of any of the other religions , some hope i had to gain by the visits of such as are of your own perswasion , whereas now you will prove to me but an unprofitable prisoner . this is the misery of moderation ; i recall my word ( seeing misery properly must have sin in it . ) this is an affliction attending moderate men , that they have not an active party to side with them and favour them . men of great stature will quickly be made porters to a king , & those diminutively little , dwarfes to a queen , whilst such who are of a middle height may get themselves masters where they can . the moderate man eminent for no excesse or extravagancy in his judgement , will have few patrons to protect , or persons to adhere unto him . but what saith st. paul [ 1 co. 15.19 . ] if in this life only we have hope in christ , we are of all men the most miserable . xxxiv . pottage for milk . in these licentious times wherein religion lay in a swoone and many pretended ministers ( minions of the times ) committed or omitted in divine service , what they pleased , some , not only in vvales , but in england , and in london it self on the lords day ( sometimes with , sometimes without a psalm ) presently popped up into the pulpit before any portion of scripture either in the old or new testament was read to the people . hereupon one in jest earnest said , that formerly they put down bishops and deans , and now they had put down chapters too . it is high time that this fault be reformed for the future , that gods word which is all gold , be not justled out to make room for mens sermons , which are but parcel-gilt at the best . xxxv . moderate may meet . when s. paul was at athens , actt 18.18 . then certain philosophers of the epicureans , and of the stoicks encountred him &c. some will say , why was there no mention here of the peripateticks , and academicks , both notable sects of philosophers , and then numerous in the ciry of athens . the answer is this , these being persons acted with more moderate principles , were contented to be silent , though not concurring in their iudgments : whil'st the epicures and stoicks were violent in the extreams , the first for the anarchy of fortune , the other for the tyranny of fate . peace in our land like st paul , is now likely to be encountred with two opposite parties , such as are for the liberty of a commonwealth , and such as are for an absolute monarchy in the full height thereof ; but i hope neither of both are so considerable in their number , parts , and influence on the people , but that the moderate party , advocates for peace , will prevail for the settling thereof . xxxvi . what , never wise ? in the year of our lord 1606 , there happened a sad overflowing of the severn-sea on both sides thereof , which some still alive doe ( one i hope thankfully ) remember , an account hereof was written to iohn stoe the industrious chronicler , from dr still then bishop of bath and wells , and three other gentlemen of credit , to insert it in his story ; one passage wherein i cannot omit . stoes chronicle pag. 889. among other things of note it happened , that upon the tops of some hills , divers beasts of contrary nature had got up for their safety , as dog , cats , foxes , hares , conies , moles , mice and rats , who remained together very peaceably , without any manner or sign of fear of violence one towards another . how much of man was there then in bruit creatures ? how much of bruitishnesse is there now in men ? is this a time for those who are sinking for the same cause , to quarrel and fall out ? i dare adde no more , but the words of the apostle , tim. 2.7 . consider what i say , and the lord give you understanding in all things . xxxvii . recede a title . i saw two ride a race for a silver cup ; he who won it , out ran the post many paces : indeed hee could not stop his horse in his full cariere , and therefore was fain to run beyond the post , or else he had never come soon rnough unto it . but presently after , when he had won the wager , he rained his horse back again , and softly returned to the post , where from the iudges of the match he received the cup , the reward of his victory . surely many moderate man design'd a good marke to themselves , and propounded pious ends and aims in their intentions . but quere whether in pursuance thereof , in our late civil destruction , they were not violented to out run the marke , ( so impossible it is to stop a soul in the full speed thereof ) and whether they did not in some things over-doe , and exceed what they intended . if so , it is neither sin nor shame , but honourable and profitable for such persons ( sensible of their own over-activity ) even fairly to go back to the post which they have out-run , and now calmly to demonstrate to the whole world , that this only is the true and full measure of their judgements , whil'st the rest was but the superfluity of their passions . xxxviii . beat thy self . i saw a mother threatning to beat her little child for not rightly pronouncing that petition in the lords prayer , and forgivens our trespasses , as we forgive them that trespasse against us . the child essaied and offered as well as it could to uttet it , adventuring at tepasses , trepasses , but could not pronounce the word aright . alas , it is a shiboleth to a child's tongue , wherein there is a confluence of hard consonants together , and therefore if the mother had beaten defect in the infant for default , she deserved to have been beaten her self . the rather , because what the child could not pronounce , the parents do not practise . o how lispingly and imperfectly doe we perform the close of this petition , as we forgive them that trespasse against us . it is well , if with the child we endeavour our best , though falling short in the exact observance thereof . xxxix . without blood . it passeth for a generall report of what was customary in former times , that the sheriff of the county used to present the iudge with a pair of white gloves , at those , which we call mayden-assises , viz. when no malefactour is put to death therein ; a great rarity ( though usuall in small ) in large and populous counties . england a spacious countrey , is full of numerous factions in these distracted times . it is above belief , and will hardly find credit with posterity , that a generall peace can be settled in our nation , without effusion of blood . but if we should be blessed with a dry peace , without one drop of blood therein , o let the white gloves of honour and glory , be in the first place presented to the god of heaven , the principal giver , and a second white pair of gratitude , be given to our generall , the instrumentall procurer thereof . xl . against the hair and the flesh . all devils are not equally easie to be ejected out of possessed pepple ; some are of a more sullen , sturdy , stubborn nature , good ( or rather bad ) at hold-fast , and hard to be cast out . in like manner all bosome sins are not conquered with facility alike , and these three are of the greatest difficulty . 1. constitutionary sins , rivited in our tempers and complections . 2. customary sins , habited in us by practise and presumption . 3. such sins , to the repentance whereof restitution is required . oh when a man hath not onely devoured widdows houses , matth. 23.14 . but also they have passed the first and second concoction in his sttomack ; yea , when they are become blood in the veins , yea sinews in the flesh of his estate , oh then to refund , to mangle and disintire ones demesnes , this goeth shrowdly against flesh and blood indeed . but what saith the apostle . flesh and blood shall not inherit the kingdome of god . yet even this devil may be cast out with fasting and prayer , matth. 17.21 . this sin , notwithstanding it holdeth violent possession , may by those good meanes , and gods blessing thereon , have a firm ejection . xli . a free-will offering . when iob began to set up the second time , he built his recruited estate upon three bottoms . 1. gods blessing . 2. his own industry . 3. his friends charity . iob 42.11 . every man also gave him a piece of money , and every one also an ear-ring of gold . many drops meeting together filled the vessel . when our patient iob , plundred of all he had , shall return again ; certainly his loyall subjects will offer presents unto him ( though they ( alas ! ) who love him best can give him least . ) surely all is not given away in making the golden calfe , but that there is some left for the businesse of the tabernacle . but surely those have cause to be most bountifull , who may truly say to him what david said humbly to the god of heaven chron. 1.29.14 . of thine own have i given unto thee . xlii . a good anchor . isaac ignorantly going along to be offered , propounded to his father a very hard question gen. 22.7 . behold the fire and wood , but where is the lamb for a burnt-offering . abraham returned , god will provide himself a lamb for a burnt offering . but was not this gratis dictum of abraham ? did not he herein speak without-book ? where and when did god give him a promise to provide him a lamb ? indeed he had no particular promise as to this present point , but he had a generall one gen. 15.1 . fear not , abraham , i am thy shield , and thy exceeding great reward . here was not only a lamb , but a flock of sheep , yea a heard of all cattel promised unto him . it hath kept many an honest soul in these sad times from sinking into despair ; that though they had no expresse in scripture that they should be freed from the particular miseries relating to this war . yet they had gods grand charter for it , rom. 8. 28. and we know that all things work together for good to them that love god , to them who are the called according to his purpose . xliii . eyes bad , not object . i looked upon the wrong or backside of a piece of arras , it seemed to me as a continued non-sence , there was neither head nor foot therein , confusion it self had as much method in it , a company of thrumbs and threads , with many pieces and patches of severall sorts , sizes and colours , all which signified nothing to my understanding . but then looking on the reverse , or right-side thereof , all put together , did spell excellent proportions and figures of men and cities . so that indeed it was an history not wrot with a pen , but wrought with a needle . if men look upon our late times with a meer eye of reason , they will hardly find any sence therein , such their huddle and disorder . but alas ! the wrong side as objected to our eies , whilst the right side is presented to the high god of heaven , who knoweth that an admirable order doth result out of this confusion , and what is presented to him at present , may hereafter be so shewed to us , as to convince our judgements in the truth thereof . xliv . ever , never . we read psalm 55.19 . because they have no changes , therefore they [ the wicked ] fear not god . profanesse is a strange logician , which can collect and inferre the same conclusion from contrary premises . libertines here in england , because they have had so many changes , therefore they fear not god . iacob taxed laban gen. 31.41 . thou hast changed my wages ten times . i have neither list nor leisure to enquire how farre our alterations of government within these few years , fall short of that number . but it is a sad truth , that as king mithrydates is said to have fed on poyson so long , that at last it became ordinarie food to his bodie : so the multitude of changes have proved no change in many mens apprehensions , being so common and ordinary , it hath made no effectuall impression on their spirits . yea which is worse , they ( as if all things came by casualty ) fear god the lesse for these alterations . xlv . hear me out . i must confesse my self to be ( what i ever was ) for a commonwealth : but give me leave to state the meaning of the word , seeing so much mischief hath taken covert under the homonymy thereof . a common wealth and a king are no more contrary then the trunk or bodie of a tree & the top branch thereof : there is a re-publick included in every monarchie . the apostle speaketh of some ephesians in the 2. and 12. aliens from the commonwealth of israel : that commonwealth is neither aristocratical nor democratical , but hath one sole and single person iesus christ the supreme head thereof . may i live ( if it may stand with gods good will and pleasure ) to see england a commonwealth in such a posture , and it will be a joyfull object to all who are peaceable in our nation . xlvi . mons mobilis . i observe that the mountains now extant , to fall under a double consideration ; those by creation . those by inundation . the former were of gods making , primitive mountains ; when at the first his wisdome did here sink a vale , there swell a hill , so to render the prospect of the earth the more gratefull by the alternate variety thereof . the second by inundation were such as owe their birth and being to noah's floud : when the water lying long in a place , ( especially when driven on with the furie of the wind ) corroded an hollow , and so by consequence cast up an hill on both sides . for such mountains of gods making , who either by their birth succeed to estates , or have acquired them by gods blessing on their lawfull industrie , good successe may they have with their wealth and honour . and yet let not them be too proud , and think with david ( that god hath made their mountain so strong it cannot be moved ) but know themselves subject to the earthquakes of mutability as well as others . as for the many mountains of our age , grandized by the unlawfull ruine of others swoln to a tympany by the consumption of their betters ; i wish them just as much ioy with their greatnesse as they have right unto it . xlvii . not invisible . a waggish scholler ( to say no worse ) standing behind the back of his tutor , conceived himself secured from his sight , and on this confidence he presumed to make antick mocks and mouths at him . mean time his tutor had a looking-glasse ( unknown to the scholler ) before his face , wherein he saw all which his pupil did , and the pupil soon after felt something from his tutor . many things have been done in hugger mugger in our age , prophane persons conceited that their privacy protected them from divine inspection . some say with the wicked in the psalm , tush , shall the lord see . but know that , revelat. 4.6 . before the throne there was a sea of glasse like unto chrystall . this is gods omnisciency . sea , there is the largenesse : crystall , there is the purenesse thereof . in this glasse all persons and practices are plainly represented to gods sight , so that such who sin in secret shall suffer openly . xlviii . best race . god hath two grand attributes , first , optimus , that he is the best of beeings . secondly , maximus , that he is the greatest of essences . it may justly seem strange that all men naturally are ambitious , with the apostles luk. 22.24 . to contest and contend for the latter , who shall be accounted for the greatest . outward greatnesse having no reality in it self , but founded merely in outward account and reputation of others . but as for his goodnesse they give it a goe-by , no whit endeavouring the imitation thereof , whereas indeed greatnesse without goodnesse is not only uselesse , but also dangerous and destructive both to him that hath it and those who are about him . this is a fruit of adam's fall , and floweth from original corruption . oh! for the future let us change this our ambition into holy emulation , and fairly run a race of grace , who shall outstrip others in goodnesse . in which race strive lawfully to gain the victory , supplant not those that run before thee , iustle not those who are even with thee , hinder not those who come behind thee . xlix . feed the lambs . what may be the cause why so much cloth so soon changeth colour ? it is because it was never wet wadded , which giveth the fixation to a colour , and setteth it in the cloth . what may be the reason why so many now a-daies are carried about with every wind of doctrine , even to scoure every point in the compass round about ? surely it is because they were never well catechized in the principles of religion . o for the ancient and primitive ordinance of catechizing , every youth can preach ; but he must be a man indeed who can profitably catechize . indeed sermons are like whole ioints for men to manage , but catechizing is mince-meat , shred into questions and answers ( fit for children to eat , and easie for them to digest ) whilst the minister may also for the edification of those of riper years ) enlarge and dilate himself on both as he seeth just occasion . l. name and thing . there is a new word coyned within few moneths called fanaticks , which by the close stickling thereof seemeth well cut out and proportioned to signifie what is meant thereby , even the sectaries of our age . some ( most forcedly ) will have it hebrew derived from the word to see or face one , importing such whose piety consisteth chiefly in visage , looks & outward shewes ; others will have it gerek from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to shew and appear ; their meteor pietie consisting onely in short blazing the forerunner of their extinction . but most certainly the word is latin from fanum a temple , and fanatici were such who living in or attending thereabouts were frighted with spectra or apparitions , which they either saw or fancied themselves to have seen . these people in their fits and wild raptures pretended to strange predictions ; — ut fanaticus oestro percussus bellonatuo , divinat & ingens omen habes , inquit , magni clarique triumphi . juven. sat. 4. ut mala quem scabies & morbus regius urget , aut fanaticus error . hor. in poet . it will be said we have already ( more then a good ) many nick-names of parties already , which doth but inflame the difference , and make the breach the wider betwixt us . 't is confess't , but withall it is promised that when they withdraw the thing we will substract the name . let them leave off their wild fancies inconsistent with scripture , antiquity and reason it self , and then we will endeavour to burie the fanatick and all other names in perpetuall oblivion . finis . mixt contemplations on these times . i. all afore . a deare friend of mine ( now i hope with god ) was much troubled with an impertinent and importunate fellow , desirous to tel him his fortune . for things to come ( said my friend ) i desire not to know them , but am contented to attend divine providence : tell me if you can , some remarkable passages of my life past . but the cunning man was nothing for the preter-tense ( where his falshood might be discovered ) but all for the future , counting himself therin without the reach of confutation . there are in our age a generation of people , who are the best of prophets ▪ and worst of historians ; daniel and the revelation are as easie to them as the ten commandments , and the lords prayer : they pretend exactly to know the time of christs actuall reign on earth , of the ruine of the romish anti-christ , yea , of the day of judgment it self . but these oracles are struck quite dumbe , if demanded any thing , concerning the time past ; about the coming of the children of israel out of egypt and babylon , the originall increase and ruine of the 4. monarchies ; of these and the like they can give no more account , then the child in the cradle . they are all for things to come , but have gotten ( through a great cold of ignorance ) such a creeke in their neck , they cannot look backward on what was behind them . ii. true text . false gloss. a husband-man anabaptistically inclined in a pleasant humour , came to his minister , and told him with much chearfulnesse , that this very seeds-time the words of the apostle 1 cor. 9.10 . were fulfilled , that he that ploweth may plow in hope . being desired further to explaine himself ; i meane ( said he ) we husbandmen now plow in hope , that a harvest we shall never pay tithes , but be eased from that antichristian yoke for the time to come . it seemeth , he had received such intelligence from some of his own party , who reported , what they desired . he might plow in hope to reach his nine parts , but in dispaire to have the tenth , especially since god hath blessed us with so wise a parliament , consisting , not only of men chosen , but of persons truely the choice of the nation , who will be ( as if not more ) tender of the churches right then their own interest . they have read ▪ how pharaoh king of egypt , gen. 47.22 . would in no case alienate the lands of the priests . the very gypsies , who generally have no good name , ( condemned for crafty cheaters and cozeners ) were conscientiously precise in this particular , and they would not take away , what was given to their god in his ministers . iii. foul-mouth stopt . ambitious absalom endeavoured to bring a scandal on his fathers government , complaining `the petitioners , who repaired to his court for justice , were slighted and neglected [ 2 sam. 15.3 . ] see thy matters are good and right , but there is no man deputed of the king to hear hee . but we know the english proverb ; ill will , never speaketh well . let us do that justice to david , yea , to our own judgements , not to beleive a gracelesse son , and subject , against a gracious father and soveraigne , some male-contents , ( ismaels , whose swords are against every one , ) seek to bring a false report on the parliament as if the clergie must expect no favour not to say iustice , from them , because there are none in the house elected and deputed , either to speak for them , or hear them speak for themselves . time was ( say they ) when the clergie was represented in the house of lords by two arch-bishops , and four and twenty bishops . time was , when the clergie had their own convocation , granting subsidies for them , so that their purses were onely opened by the hands of their own proxies , but now though our matters be good and right ▪ there is no man deputed to hear us . i am and ever will be deaf , to such false and scandalous suggestions , if there be four hundred and odd ( because variously reckoned up ) in the house of parliament , i am confident we clergie-men have four hundred and odd advocates for us therein . what civill christian would not plead for a dumb man ? seeing the clergie hath lately lost their voice , they so long had in parliaments ; honour , and honesty will ingage those pious persons therein to plead for our just concernments . iv. atoms at last . i meet not either in sacred or profane writ with so terrible a rout , as saul gave unto the host of the ammonites , under nahash their king , 1 sam. 11.11 . and it came to passe , that they which remained were scattered , so that two of them were not left together . and yet we have daily experience of greater scatterings and dissipations of men in their opinions . suppose ten men out of pretended purity , but real pride and peevishnesse , make a wilful seperation from the church of england , possibly they may continue some competent time in tolerable unity together . afterwards upon a new discovery of a higher and holier way of divine service , these ten will split asunder into five and five , and the purer moyetie divide from the other , as more drossie and feculent . then the five in process of time upon the like occasion of clearer illumination , will cleave themselvs into three and two . some short time after , the three will crumble into two and one , and the two part into one and one , till they come into the condition of the ammonites , so scattered that two of them were not left together . i am sad , that i may add with too much truth , that one man will at last be divided in himself , distracted often in his judgment betwixt many opinions , that , what is reported of tostatus lying on his death-bed , in multitudine controversiarum non habuit , quod crederet ; amongst the multitude of perswasions , through which he had passed , he knoweth not where to cast anchor and fix himself at the last . v. an ill match . divine providence is remarkable in ordering , that a fog and a tempest never did , nor can , meet together in nature . for as soon as a fogg is fixed , the tempest is allaid ; and as soon , as a tempest doth arise , the fogg is dispersed . this is a great mercy , for , otherwise such small vessels , as boats and barges , which want the conduct of the card and compass , would irrecoverably be lost . how sad then is the condition of many sectaries in our age ; which in the same instant have a fogg of ignorance in their judgments , and a tempest of violence in their affections , being too blind to go right , and yet too active to stand still . vi . down , yet up. hypocrit , in the native etymologie of the word , as it is used by ancient greek-authors signifieth , such a one , qui alienae personae in comoedia aut tragoedia est effector et repraesentator , who in comedy or tragedy doth feigne and represent the person of another ; in plaine english , hypocrite is neither more nor less then a stage-player . we all know that stage-players som years since were put down by publick authority , and though something may be said for them , more may be brought against them , who are rather in an employment then a vocation . but let me safely utter my too just fears , i suspect the fire was quenched in the chimney , and in an other respect scattered about the house . never more stange stage-players then now , who weare the vizards of piety and holiness , that under that covert they may more securely commit sacriledge , oppression , and what not ? in the days of queen elizabeth , a person of honor or worship , would as patiently have digested the lye , as to have bin told , that they did weare false pendents , or any counterfeit pearl or iewels about them , so usual in our age , yet would it were the worst peece of hypocrisie in fashion . oh , let us all labor for integrity of heart , and either appear what we are , or be what we appear . vii . caleb , all heart . i was lately satisfied , in what i heard of before , by the confession of an excellent artist ( the most skilful in any kinde are most willing to acknowledge their ignorance ) that the mystery of aneiling of glass , that is , baking it so , that the colour may go clean thorow it , is now by some casualty quite lost in england , if not in europe . break a peece of red glass , painted some four hundred years since ▪ and it will be found as red in the middle , as in the out sides , the colour is not onely on it , but in it and thorow it . whereas now all art can perform , is onely to fix the red on one side of the glass , and that oft time so faint and fading , that within few years , it falleth of , and looketh pyebald to the eye . i suspect a more important mystery is much lost in our age , viz. the transmitting of piety clean thorow the heart , that a man become inside and outside alike . oh the sincerity of the ancient patriarchs , inspired prophets , holy apostles , patient martyrs , and pious fathers of the primitive church , whereas onely outside sanctity is too usual in our age . happy the man , on whose monument that character of asa [ 1 king. 15.14 . ] may be truely inscribed for his epitaph ; here lyeth the man , whose heart was perfect with the lord all his dayes . heart , perfect , oh the finest of wares ! all his dayes , oh the largest of measures ! viii . fye for shame . considering with my self the causes of the growth and increase of impiety & profaness in our land , amongst others this seemeth to me not the least , viz. the late many false and erroneous impressions of the bible . now know , what is but carelessness in other books , is impiety in setting forth of the bible . as noah in all unclean creatures preserved but two of a kind , so among some hundreds in several editions we will insist onely on two instances . in the bible printed at london 1653. we read , 1 cor. 6.9 . know ye not that the unrighteous shall inherit the kingdom of god ? for not inherit . now , when a reverend dr. in divinity did mildly reprove some libertines for their licentious life , they did produce this text from the authority of this corrupt edition , in justification of their vicious and inordinate conversations . the next instance shall be in the bible printed at london in quarto ( forbearing the name of the printer , because not done wilfully by him ) in the singing psalms , psal. 67.2 . that all the earth may know . the way to worldly wealth , for godly wealth . it is too probable , that too many have perused and practised this erroneous impression , namely such , who by plundering , oppression , cosening , force and fraude have in our age suddenly advanced vast estates . ix . little , loud lyers . i remember , one in the vniversity gave for his question : artis compendium , artls dispendium , the contracting of arts is the corrupting of them . sure i am , the truth hereof appeareth too plainly in the pearle-bible printed at london 1653. in the volume of twenty foure ; for therein all the dedications and titles of davids psalmes are wholly left out , being part of the original text in hebrew , and intimating the cause and the occasion of the writing and composing those psalmes , whereby the matter may be better illustrated . the design may be good to reduce the bible to so small a volume , partly to make it the more portable in mens pockets , partly to bring down the price of them , that the poor people may the better compass them . but know that vilis in the latine tongue , in the first sense signifieth what is cheap , in the second sense , what is base , the small price of the bible hath caused the small prizing of the bible , especially since so many damnable and pernicious mistakes have escaped therein . i cannot omit an other edition in a large 12o making the book of truth to begin with a loud lye , pretending this title , imprinted at london by robert barker &c. anno. 1638. whereas indeed they were imported from holland 1656. and that contrary to our statutes . what can be expected from so lying a frontispiece , but sutable falshoods , wherewith it aboundeth . oh! that men in power and place would take these things into their serious confiderations ; a caution too late to amend what is past , but early enough for the future to prevent the importing of forreign , and misprinting of home-made bibles . x. name general . we reade of ioseph ( when advanced in the court of pharaoh , ) that he called his eldest son , gen. 41.51 . manasseh , for god , said he , hath made me forget all my toyle and my fathers house . forget his fathers house ! the more unnaturall and undutifull son he , ( may some say ) for his ungodly oblivion o no , ioseph never historically forgot his fathers house , nor lost the affection he bare thereunto , onely he forgot it both to the sad , and to the vindicative part of his memory , he kept no grudge against his brethren for their cruell usage of him . if god should be pleased to settle a generall peace betwixt all parties in our land , let us all name our next-born child ( it will fit both sexes ) manasseh . that is forgetting , let us forget all our plunderings sequestrations , injuries offered unto us , or suffered by us , the best oyle is said to have ●o taste , that is , no tang. though we carry a simple and single remembrance of our losses unto the grave , it being impossible to do other-waies ( except we raze the faculty of memory roote and branch out of our mind ) yet let us not keep any record of them with the least reflection of revenge . xi . apt scholars . mothers generally teach their children three sins , before they be full two years old . first , pride ; point child , where are you fine ? where are you fine ? secondly , lying ; it was not a. that cryed , it was b. that cryed . thirdly , revenge ; give me a blow and i will beat him , give me a blow and i will beat him . surely , children would not be so bad , nor so soon bad . but partly , for bad precedents set before them , partly f●● bad precepts taught unto them . as all three lessons have taken too deep impressions in our hearts , so chiefly the last of revenge . how many blows have been given on that account , within our remembrance , and yet i can make it good , that we in our age are more bound to pardon our enemies , then our fathers and grand-fathers in their generation . for charity consisteth in two main parts ; in donando & condonando , in giving and forgiving . give we cannot so much , as those before us , our estates being so much impaired and impoverished with taxes unknown to former ages . seeing therefore one channell of charity must be the less , the stream thereof ought to run broader and deeper in the other . the less we can give , the more we should forgive : but alas ! this is the worst of all , that giving goeth not so much against our coveteousness ' b●●forgiving goeth more against our pride and ambition . xii . all well wearied . two gentlemen , father and son , both of great quality lived together , the son on a time : father ( said he ) i would faine be satisfied how it cometh to pass that of such agreements , which i make betwixt neighbours fallen out , not one of twenty doth last and continue . whereas not one of twenty faile wherein you are made arbitrator . the reason ( answered the other ) is plain . no sooner do two friends fall out , but presently you offer your self to compremise the difference , wherein i more commend your charity , then your discretion whereas i always stay till the parties send or come to me , after both sides being well wearied by spending much money in law are mutually desirous of an agreement . had any indeavoured some sixteen years since , to have advanced a firme peace betwixt the two opposite parties in our land , their success would not have answered their intentions , mens veynes were then so full of bloud , and purses of money . but since there hath been so large an evacuation of both . and men begin soberly to consider , that either side may ( by woefull experience ) make other miserable , but it is only our union can make both happie ; some hope there is , that a peace , if now made , may probably last and continue , which god in his mercy make us worthie of , that we may in due time receive it . xiii . o inconstancy . learned master camden treating in an astrologicall way , under what planet * britain is seated , alledgeth but one author , viz. iohannes de muris , who placeth our island under saturne , whilst he produceth three , viz. the fryer perscrutator , esquidius , and henry silen , which place britain under the moone . it will add much ( in the general apprehension of people ) to the judgment of the latter , that so many changes and vicissitudes in so short a time have befel our nation ; wee have been in twelve years a kingdom , common-wealth , protecto●dome , afterwards under an army , parliament &c. such inconstancy doth speak us under the moon indeed ; but the best is , if we be under the moon , the moon is under god , and nothing shall happen unto us , but what shal be for his glory , and we hope for our good ; and that we may in due time be under the sun again . xiv . recovered . tyrannus was a good word at first , ●●porting no more then a king ; the pride and cruelty of some made the 〈…〉 ill , as it doth in the modern 〈…〉 herof . providence , as good a word , as 〈…〉 ●ivinity , hath suffered so much 〈…〉 modern abusing therof , that con●●●ncious people begin to loath and ●●te it . for gods providence hath been ●●●aged against gods precepts . kings ●●●e word was never in our land produced against his broad seal . yet success , ( an argument borowed from the turks ) hath been pleaded as the voice of gods approbation against his positive and express will in his word . but god hath been pleased to vindicate his own honour , and to assert the credit of providence , which is now become a good word againe . if impulsive providence ( a new coyned phrase ) hath given the late army their greatness , expulsive providence ( a newer phrase ) hath given them their smallness , being now set by , layd aside as uselesse , and not sett by , so farr from terrifying of any , by few they are regarded . xv . gratitude . new-castle on tyne is ( without corrivall ) the richest town in england , which before the conquest was usually known by the name of monk * chester . exeter must be allowed of all one of the neatest and sweetest citties of england , which anciently by the saxons was called * monk-town , both which names are now utterly out of use , and known only to antiquaries . god hath done great things already , whereof we rejoice , by the hand of our great general , in order to the settlement of our nation . when the same ( as we hope in due time ) shall be compleated , not only new-castle and exeter shall have just cause with comfort to remember their old names , but every county , city , market-town , parish , and village in england , may have the name of monk put upon them . but oh the modesty of this worthy person is as much as his merit , who hath learned from valiant , wise , and loyal * joab , to do nothing prejudicial to david , and delighteth not so much in having a great name , as in deserving it . xvi . the heire . i ever beheld somerset-shire in one respect as the most ancient and honorable shire in england . for glassen-bury in that county was the bryttish antioch , where the bryttons were first called christians , by the preaching of ioseph of arimathea , though the truth of the story be much swoln by the leaven of legendarie fictions . but hereafter somerset-shire in another respect must be allowed the eldest county in england ; as christianity first grew there , so charity first sprang thence , in that their sober , serious , and seasonable declaration , wherein they renounce all future animosities in relation to their former sufferings . now as the zeal of * achaia provoked very many , so the example of somerset-shire hath been precedential to other counties to follow it . kent and essex since have done , and other shires are daily doing the same ; yea , and i hope that those counties which lagg the last in writing , will be as forward , as the first in performing their solemn promises therein . xvii . sad transposition . it seemeth marvellous to me , that many mechanicks ( few able to read , and fewer to write their names ) turning souldiers , and captains in our warrs , should be so soon and so much improved . they seeme to me to have commenced per saltum in their understandings . i professe without flouting or flattering , i have much admired , with what facilitie and fluentnesse , how pertinently and properly they have expressed themselves , in language which they were never borne nor bred to , but have industriously acquired by conversing with their betters . what a shame would it be , if such who have been of gentile extraction , and have had liberal education , should ( as if it were by exchange of soules ) relapse into ignorance and barbarism . what an ignominy would it be for them , to be buried in idleness , and in the moderate pursuite of pleasures and vicious courses , till they besot their understandings , when they see souldiers arrived at such an improvement , who were bred taylors , shoe-makers , coblers , &c. not that i write this ( god knoweth my heart ) in disgrace of them , because they were bred in so meane callings , which are both honest in themselves , and usefull in the commonwealth ; yea , i am so farr from thinking ill of them , for being bred in so poor trades , that i should think better of them for returning unto them againe . xviii . bird in the brest . i saw two men fighting together , till a third casually passing by interposed himself to part them , the blows of the one fell on his face , of the other on his back , of both on his body , being the screen betwixt the fiery anger of the two fighters . some of the beholders laughed at him as well enough served , for medling with matters which belonged not to him . others pitied him , conceiving every man concerned to prevent blood-shed betwixt neighbours , and christianity it self was commission enough to interest him therein . however , this is the sad fate which attended all moderate persons , which will mediate betwixt opposite parties . they may complain with david , they have rewarded me evil for good , and hatred for my good-will . yet let not such hereby be disheartned , but know that ( besides the reward in heaven ) the very work of moderation is the wages of moderation . for it carrieth with it a marvellous contentment in his conscience , who hath endeavoured his utmost in order to unity , though unhappy in his success . xix . fair hopes . a traveller , who had been newly robbed , inquired of the first gentleman he met , who also was in a melancholy humour ( a cause haveing lately gone against him ) where he might find a iustice of peace , to whom the gentleman replied , you ask for two things together , which singly and severally are not to be had . i neither know where justice is , nor yet where peace is to be found . let us not make the condition of our land worse then it was ; westminster-hall was ever open , though the proceedings of iustice therein were much interrupted and obstructed with military impressions . peace , we confesse , hath bin a stranger unto us a long time , heart-burnings remaining , when house-burnings are quenched ; but now , blessed be god , we are in a faire probability of recovering both , if our sins and ingratitude blast not our most hopeful expectations . xx . riddle unriddled . we read [ 2 sam. 15.11 ] that when absalom aspired to his fathers kingdom , with him went two hundred men out of ierusalem that were called , and they went in their simplicity , and they knew not any thing . if any have so little charity , as to call these persons traitors , i will have so much confidence as to term them loyal traitors , and ( god willing ) justifie the seeming contradiction . for they lodged not in their hearts the least disloyal thought against the person and power of king david . but alas when these two hundred were mixed among two thousand , ten thousand , twenty thousand of active and designing traytors ; these poor men might in the violent multitude be hurried on , not only beyond their intentions , but even against their resolutions . such as are sensible with sorrow that their well intending simplicity hath been imposed on , abused and deluded by the subtilty of others , may comfort and content themselves in the sincerity of their own soules ; god , no doubt , hath already forgiven them , and therefore men ought to revoke their uncharitable censures of them . and yet divine iustice will have its full tale of intended stripes , taking so many off from the back of the deceived , and laying them on the shoulders of the deceivers . xxi . no record to remaine . i never did read , nor can learn from any , that ever queen elizabeth had any ship-royal , which in the name thereof carried the memorial of any particular conquest she got either by land or by water . yet was she as victorious as any prince in her age , and ( which is mainly material ) her conquests were mostly atchieved against forreign enemies . the ships of her navy , had onely honest and wholesom names , the endeavour , the boneadventure , the return , the unity , &c. some of our modern ships carry a very great burthen in their names , i mean , the memorial of some fatal fights in the civil wars in our own nation , and the conquerours ought not to take much joy , as the conquered must take grief in the remembrance thereof . i am utterly against the rebaptizing of christians , but i am for the redipping of ships , that not only some inoffensive , but ingratiating names may be put upon them ; the vnity , the reconciliation , the agreement , the concord , and healing titles . ( i speak more like a book-man , than a sea-man ) and others to that purpose . xxii . all for the present . there is a pernicious humour of a catching nature , wherewith the mouths of many , and hearts of more , are infected . some there are , that are , so covetous to see the settlement of church and state according to their own desires , that , if it be not done in our dayes ( say they ) we care not whether it be done at all or no . such mens souls live in a lane , having weak heads and narrow hearts , their faith being little and charity less , being all for themselves , and nothing for posterity . these men living in india , would prove ill common-wealthsmen , and would lay no foundation for porcellana or china-dishes , because despairing to reap benefit thereby , as not ripened to perfection in a hundred years . oh! give me that good mans gracious temper , who earnestly desired the prosperity of the church , whatsoever became of himself , whose verses i will offer to translate . seu me terra tegit , seu vastum contegit aequor ; exoptata piis-saecula fausta precor . buried in earth , or drownd i' th maine . eat up by worms or fishes ; i pray the pious may obtain for happy times their wishes . and if we our selvs with aged * barzillai be superannuated to behold the happy establishment of church and state , may we ( dying in * faith , though not having received the promises ) bequeath the certain reversions of our chimhams , i mean the next generation which shall rise up after us . xxiii . courtesy gaineth . i have heard the royall party ( would i could say without any cause ) complained of , that they have not charity enough for converts , who came off unto them from the opposite side ; who though they express a sence of and sorrow for their mistakes , and have given testimony ( though perchance not so plain and publick as others expected ) of their sincerity , yet still they are suspected , as unsound , and such as frown not on , look but asquint at them . this hath done much mischief , and retarded the return of many to their side ; for , had these their van-curriers been but kindly entertained , possibly ere now their whole army had came over unto us ; which now are disheartned by the cold welcome of these converts . let this fault be mended for the future , that such proselytes may meet with nothing to discourage , all things to comfort and content them . let us give them not onely the right hand of fellowship , but even the upper-hand of superiority . one asked a mother , who had brought up many children to a marriageable age , what arts she used to breed up so numerous an issue ; none other , ( said she ) save onely , i alwaies made the most of the youngest . let the benjamins ever be darlings , and the last-borne , whose eyes were newest opened with the sight of their errours , be treated with the greatest affection . xxiv . moderation . arthur plantagenet viscount lisle , natural son to king edward the fourth , and ( which is the greatest honour to his memory ) direct ancestor , in the fifth degree , to the right honourable , & most renowned lord general george monk , was for a fault of his servants ( intending to betray calis to the king of france ) committed to the tower by king henry the eight , where well knowing the fury and fiercenesse of that king he daily expected death . but the innocence of this lord appearing after much search , the king sent him a rich ring off his own finger , with so comfortable words , that at the hearing therof , a sudden joy * overcharged his heart , whereof he dyed that night ; so fatal was not onely the anger , but the love of that king . england for this many years hath bin in a languishing condition , whose case hath been so much the sadder , than this lords was , because conscious of a great guilt , whereby she hath justly incurred gods displeasure . if god of his goodnesse should be pleased to restore her to his favour , may he also give her moderation safely to digest and concoct her own happinesse , that she may not runne from one extreame to another , and excessive joy prove more destructive unto her , then grief hath been hitherto . xxv . preparative . twilight , is a great blessing of god to mankind : for , should our eyes be instantly posted out of darknesse into light , out of mid-night into morning , so sudden a surprisal would blind us . god therefore of his goodnesse hath made the intermediate twilight to prepare our eyes for the reception of the light . such is his dealing with our english nation . we were lately in the mid-night of misery . it was questionable whether the law should first draw up the will and testament of dying divinitie ; or divinitie first make a funeral sermon for expiring law . violence stood ready to invade our property ; heresies , and schismes , to oppresse religion . blessed be god , we are now brought into a better condition , yea , we are past the equilibrium ; the beame beginning to break on the better side , and our hopes to have the mastery of our despaires . god grant , this twilight may prove crepusculum matutinum fore running the rising of the sun , and increase of our happinesse . xxvi . revenge with a witnesse . frederick * the second emperour of germany being at piza in italy , and distressed for want of money to pay his army , sent for petrus de vineis an able man , who formerly had been his secretary , but whose eyes he had caused to be bored out for some misdemeanour . being demanded of the emperour which way he might most speedily and safely ( as to outward danger ) recruit his treasury , his secretary gave him councel to seize on the plate of all the churches and monasteries of that city , which he did accordingly , and amongst the rest he took zonam auream , or the golden girdle , out of one church , of inestimable value . this blinde secretary returning home to his wife , told her , now i am even with the emperour for putting out my eyes , having put him on such a project , which , i hope , he will pursue , to is own destruction . he hath made me a spectacle to men , but i have made him a monster unto god . let such who are concerned herein , see what successe the emperour had in this his expedition , founded on sacriledge , and the longer they look thereon , the worse i am sure they will like it to barr further application . xxvii . a gnat , no gnat . one needlesly precise , took causles exception at a gent. for using the word in troth in his discourse , as if it had been a kind of an oath . the gent. pleaded for himself , that in truth was a word inoffensive , even in his judgment who accused him . secondly , that he was borne farre north , where their broad and dorick dialect pronounced truth , troth , and he did humbly conceave the tone of the tongue was , no fault of the heart . lastly , he alleadged the twenty fifth psalme , as it is translated in meter . to them that keep his testament the witnesse of his troth . and thus at last , with much adoe , his seeming fault was remitted . i am afraid if one should declare for troth and peace , and not for truth and peace , it would occasion some offence ; however , rather then it should make any difference , the former will be as acceptable to the north of trent , as the latter will please all good people south thereof . xxviii . silence a while . had not mine eyes ( as any other mans may ) read it in the printed proclamations of king edward the sixth , ( when the pulpitts generally popish , sounded the alarme to ketts rebellion , and the devonshire commotion ) i would not have beleived what followeth . 2 edw. 6. septemb. 13. by these presents , wee inhibite generally all manner of preachers whatsoever they be , to preach in this meane space , * to the intent that the whole clergy might apply themselves in prayer to almightie god , for the better atchieving of the same most godlie intent , and purpose of reformation . what hurt were it , if in this juncture of time , all our preaching were turned into praying for one moneth together , that god would settle a happy peace in this nation . however if this be offensive to any , and giveth cause of distast , the second motion may be imbraced , that for a year at least , all pulpits may be silent , as to any part of differences relating to our times , and only deliver what belongeth to faith and good workes . xxix . send humilitie . i do not remember , that the word infinite is in scripture attributed to any creature , save to the city of ninive , naham 3.9 . ethyopia and egypt were her strength , and it was infinite . but what is now become of ninive ? it is even buried in its own ruines , and may have this epitaph upon it ; hic jacet finis infiniti , here lyeth the end of what was endlesse . he , who beheld the multitude of actors & beholders , at the mustering in hide park , on the 24. of aprill last , will say , that there was an infinite number of people therin . some would hardly beleeve , that the whole nation could afford so many , as the city of london alone did then produce . my prayer shall ever be , that this great city may be kept either in the wholesome ignorance , or humble knowledge of its own strength , least the people numberlesse prove masterlesse therin . and let them remember ( god forfend the parallet ) what is become of great ninive at this day , annihilated for the pride thereof . xxx . rather fold over , then fall short . solomons temple was seven years in building , 1 kings 6.36 . and such , who seriously consider the magnificence thereof , will more wonder , that it was done so soon , then doing so long . now , had solomon at the beginning of this building abolished the tabernacle made by moses , ( because too meane and little for so mighty , and so numerous a nation ) god had been seven years without any place of publick service . but that wise prince continued the tabernacle to all uses and purposes , untill the temple was finished , and then 1 kings 8.4 . they brought up the ark of the lord , and the tabernacle of the congregation , and all the holy vessels that were in the tabernacle , even those did the priests and the levites bring up . and as it followeth afterwards , vers. 6. they brought in the ark of the covenant of the lord , unto his place , into the oracle of the house . and certainly all the rest of the tabernacle ( consisting of such materials , as might be taken down , and kept in chests and coffers ) were deposited in the temple , though , it may be , no use was made therof . it had been well , if , before the old government of the church was taken down , a new one had first been settled . yea , rather let god have two houses together , then none at all ; least piety be starved to death with cold , by lying out of dores in the intervall , betwixt the demolishing of an old , and the erecting of a new church-discipline . xxxi . no mans work . christ , when on earth , cured many a spot , ( especially of leprosie ) but never smoothed any wrinkle ; never made any old man young again . but in heaven he will do both , eph. 5. 27. when he shall present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . triumphant perfection is not to be hoped for in the militant church ; there will be in it many spots and wrinkles , as long as it consisteth of sinful mortal men , the members thereof : it is christs work , not mans work to make a perfect reformation . such therefore are no good politicians , who will make a sore to mend a spot , cause a wound to plain a wrinkle , do a great and certain mischief , when a small and uncertain benefit will thereby redound . xxxii . three make up one . young king ioash had onely a lease of piety , and not for his own , but his vncles life , 2 kin. 12.2 . he did that which was right in the sight of the lord all his dayes , wherein iehoiada the priest instructed him . iehu was good in the midst of his life , and a zealous reformer to the utter abolishing of baal out of israel , but in his old age . 2. kin. 10.31 . he returned to the politick sins of ieroboam , worshipping the calves in dan and bethel . manasseh was bad in the beginning and middle of his life , filling ierusalem with idolatry ; onely towards the end thereof , when carried into a strange land , he came home to himself , and destroyed the prophane altars , he had erected . these three put together make one perfect servant of god . take the morning and rise with ioash , the noon and shine with iehu , the night and set with manasseh . begin with youth-ioash , continue with man-iehu , conclude with old-man-manasse ; and all put together will spel one good christian , yea , one good perfect reformer . xxxiii . sero , sed serio . nebuchadnezzar observed three gradations in plundering the temple ; first , he mannerly sipped and took but a tast of the wealth thereof , 2 chro. 36.7 . he carried of the vessels of the house of the lord to babylon . next , he mended his draught , and drank very deep , vers. 10. when the year was expired , nebuchadnezzar sent and brought iehoiachin to babylon , with the goodly vessels of the house of the lord . lastly , he emptied the cup , not leaving one drop behind , vers. 18. and all the vessels of the house of the lord , great and small , brought he to babylon . it was the mercy of god , to allow his people space to repent , had they made their seasonable composition with god , after the first inroad ; they had prevented the second : if after the second , they had prevented the last and final destruction . god hath suffered our civil wars some sixteen years since , first to tast of the wealth of our nation ; and we met not god with suitable humiliation . his justice then went farther ▪ and the sword took the goodly vessels , the gallantry and gaiety of england from us ; 1. our massie plate . 2. pleasant pictures . 3. precious jewels . 4. rare libraries . and 5. magnificent palaces ; [ holdenby , theobalds , richmond ] carrying majesty in their structure ; 1. melted down . 2. sold . 3. lost , or drowned . 4. transported . 5. levelled to the ground . god grant , that we may sue out our pardon by serious repentance . before all the vessels , great and small , be taken away in a renewed warre , that the remnant of wealth , which is left in the land , may be continued therein . xxxiv . by degrees . we read that the nailes in the holy of holies , 2 chro. 3.8 , and 9. were of fine gold . hence ariseth a question , how such nailes could be usefull ? pure gold being so flexible , that a naile made thereof will bow and not drive . now i was present at the debate hereof , betwixt the best working-goldsmiths in london , where ( among many other ingenuous answers ) this carried away the credit , for the greatest probability thereof , viz. that they were screw-nailes , which had holes prepared for their reception , and so were wound in by degrees . gods work must not be done lazily , but leisurely : haste maketh wast in this kinde . in reformations of great importance , the violent driving in of the naile , will either break the head , or bow the point thereof , or rive and split that , which should be fastned therewith . that may insensibly be screwed , which cannot suddenly be knockt into people . fair and softly goeth far , but alas ! we have too many fiery spirits , who with iehu drive on so furiously , they will over turne all , in church and state , if their fiercenesse be not seasonably retrenched . xxxv . good augury . i was much affected with reading that distick in ovid , as having somewhat extraordinary therein . tarpeia quondā praedixit ab ilice cornix , est , bene non potuit dicere , dixit , erit . the crow sometimes did sit and spel on top of tarpie ▪ hall ; she could not say all' 's well , all' 's well , but said it shall , it shall . but what do i listen to the language of the crow , whose black colour hath a cast of hell therein in superstitious south-saying . let us hearken to what the dove of the holy spirit saith , promising gods servants , though the present times be bad , the future will be better . psal. 38.11 . the meeke shall inherite the earth , and shal delight themselves in the abundance of peace . xxxvi . substract not , but add. a covetous courtier complained to king edward the sixt of christ colledge in cambridge , that it was a superstitious foundation , consisting of a master and twelve fellowes , in imitation of christ , and his twelve apostles . he advised the king also , to take away one or two fellowships , so to discompose that superstitious number . oh no , ( said the king ) i have a better way , then that , to mar their conceit , i will add a thirteenth fellowship unto them ; which he did accordingly , and so it remaineth to this day . well-fare their hearts , who will not only wear out their shooes , but also their feet in gods service , and yet gain not a shoe-latchet thereby . when our saviour drave the sheep and oxen out of the temple , he did not drive them into his own pasture , nor swept the coyne into his own pockets , when he overturned the tables of the mony-changers . but we have in our dayes many , who are forward to offer to god such zeal , which not onely cost them nothing , but wherewith they have gained great estates . xxxvii . send such musick . we read 1 kings 8.55 . that solomon , when he had ended his excellent prayer , he blessed the people , but was not this invading the sacerdotal function ? seeing it was not crown-work , but * miter work , to do it . no , surely solomons act therein was lawfull , and laudable , there being a threefold blessing . i. imparative ; so god only blessed his people , who commandeth deliverances for israel . ii. indicative ; solemnly to declare gods blessing to , and put his name upon the people , and this was the priests work . iii. optative ; wishing , and desiring gods blessing on the people , and this was done by solomon . yea , it is remarkable , that in the same chapter , vers. 66. the people blessed the king . o happy reciprocation betwixt them ! when the king blesseth his people ( if his words be rightly understood ) all may be wel . but when a people blesseth their king , all is well . xxxviii . by hook and by crook . marvellous was the confidence of those merchants , iam. 5.13 . go to now , ye that say , to day , or to morrow we will go into such a city , and continue there a year , and buy , and sell , and get gaine . what false herauldry have we here , presumption on presumption ? what insurance-office had they been at , to secure their lives for a twelve-moneth , but , this being granted , how could they certainly promise themselves , that they this yeare should get gain , except they had surely known what would have been dear the next yeare . merchandizing is a ticklish matter , seeing many buy and sell , and live by the losse . either , then trading in those times was quicker and better then in ours , or , ( which is most probable ) they were all resolved on the point , to cheat , cozen , lie , swear and forswear , and to gain , by what means soever . our age and land affordeth many of their temper , and of such saint paul speaketh , 1 tim. 6.9 . they will be rich ; will , whether god will , or will not ; will , though it cost them the forfeiture of their conscience , to compasse their designes . xxxix . without care no cure . a woman , when newly delivered of a childe , her paine is ended , her peril is but new begun ; a little distemper in dyet , or a small cold taken may inflame her into a feaver , and endanger her life . wherefore when the welfare of such a person is enquired after . this answer-general is returned , she is well for one in her condition ; the third , fifth , and ninth dayes , [ all criticall ] must be expected , till which time bene-male is all the health which the latine tongue will allow her . england is this green woman , lately brought to bed of a long-expected childe liberty ▪ many wise men suspected that she would have died in travell , and both childe and mother miscarrie . but god be thanked for a good midwife , who would not prevent , but attend the date of nature ▪ however all , yea , most of the danger is not yet past . numerous is the multitude of male-contents , and many difficulties must be encountred before our peace can be setled . god grant the woman be not wilful in fitts of her distemper , to be ordered by the discretion of her nurses , which now in parliament most carefully attend her recovery . xl . keep your castle . soon after the kings death , i preached in a church near london , and a person then in great power , ( now levelled with his fellowes ) was present at my sermon . now i had this passage in my prayer , god in his due time settle our nation on the trve fovndation thereof . the [ then ] great man demanded of me what i meant by true foundation . i answered , that i was no lawyer , nor states-man , and therefore skill in such matters was not to be expected from me . he pressed me further to express my self , whether thereby i did not intend the king , lords , and commons . i returned , that it was a part of my prayer to god , who had more knowledg , then i had ignorance in all things , that he knew what was the true foundation , and i remitted all to his wisdome and goodnesse . when men come with netts in their eares , it is good for the preacher to have neither fish nor fowle in his tongue . but blessed be god , now we need not lye at so close a guard . let the gent. now know , that what he suspected i then intended in my words , and let him make what improvement he pleaseth thereof . xli . too much beneath . king hen. the seventh was much troubled ( as he was wont to say ) with idols , scenecal royaletts , poor petty , pittifull persons , who pretended themselves princes . one of these was called lambert simnel , whom the king at last , with much care and cost , some expence of blood , but more of money , reduced into his power , and got his person into his possession . then , instead of other punishment , he made him a turne-broach , and afterwards ( on his peaceable behaviour ) he was * preferred one of the kings under-falconers , and as one tartly said , a fit place for the buzzard , to keep hawks , who would have been an eagle . the king perceived that this lambert was no daring , dangerous , and designing person , and therefore he would not make him ( who was contemptible in himself ) considerable for any noble punishment imposed upon him . royal revenge will not stoop to a low object ; some malefactors are too mean to be made publike examples . let them live , that the pointing of peoples fingers may be so many arrows to pierce them . see , there goes ingratitude to his master : there walkes , &c. such a life will smart as death , and such a death may be sanctified for life unto them , i mean , may occasion their serious sorrow , and cordial repentance , wherby gods pardon , and their eternal salvation may be obtained , which ought to be the desire of all good christians , as well for others as themselves . xlii . patience a while . the souldiers asked of iohn baptist , luke . 3.14 . &c. and what shall we do . every man ought ( not curiously to enquire into the duty of others , but ) to attend his own concernments . the baptist returned , do violence to no man , neither accuse any falsely , and be content with your wages . good counsel to the souldiers of this age . do violence to no man , plunder no man , accuse no man falsely . make no men malignants by wrongful information , and be content with your wages . but i have heard som of the most moderat of the souldiers , not without cause , to complain . he is a mutineer indeed , who wil not be content with his wages . but alas , we must be content without our wages , having so much of our arreares due unto us , this is an hard chapter indeed . and iohn baptist himselfe ( though feeding hardly on locusts and wild hony ) could not live without any food . indeed their case is to be pitied , and yet such as are ingenuous 'mongst them will be perswaded , to have patience but a while , the nation , being now in fermentation , & tending to a consistency . the wisdom of the parliament is such , they will find out the most speedy , and easy means to pay them , and such their justice , no intent is there to defraud them of a farthing , whatsoever ill-affected male-contents may suggest to the contrary . xliii . in the middle . god in his providence fixed my nativity in a remarkable place . i was borne at alwincle in northamptonshire , where my father was the painful preacher of saint peters . this village was distanced one good mile west from a church , where mr. brown , founder of the brownists did dwell , whom out of curiosity , when a youth , i often visited . it was likewise a mile and half distant east from liveden , where francis tresham esquire , so active in the gunpowder treason , had a large demeasne , and ancient habitation . my nativity may minde me of moderation , whose cradle was rocked betwixt two rocks . now seeing i was never such a churle as to desire to eat my morsel alone , let such who like my prayer joyn with me therein . god grant we may hit the golden mean , and endeavour to avoid all extremes ; the fanatick anabaptist on the one side , and the fiery zeal of the iesuite on the other , that so we may be true protestants , or , which is a far better name , real christians indeed . xliii . amending . all generally hate a sluttish-house , wherein nastyness hath not onely taken livery and seisin , but also hath been a long time in the peaceable possession thereof . however , reasonable men will be contented with a house belittered with straw , and will dispense with dust it self , whilest the house is sweeping , because it hath uncleannesse in order to cleaness . many things in england are out of joynt for the present , and a strange confusion there is in church and state , but let this comfort us , we trust it is confusion in tendency to order . and therfore let us for a time more patiently comport therewith . xliv . too much truth . some perchance will smile , though i am sure all should sigh at the following story . a minister of these times sharply chid one of his parish , for having a base childe , and told him he must take order for the keeping thereof . why sir , answered the man , i conceave it more reasonable that you should maintaine it . for i am not book-learned , and kenne not a letter in the bible , yea , i have been your parishioner this seven years , present every lords day at the church , yet did i never there hear you read the ten commandements , i never heard that precept read , thou shalt not commit adultery probably , had you told me my duty , i had not committed this folly . it is an abominable shame , and a crying sinne of this land , that poor people hear not in their churches the summ of what they should pray for , beleeve , and practice , many mock ▪ ministers having banished out of divine service , the use of the lords prayer , creed , and ten commandements . xlv . as it was . some alive will be deposed for the truth of this strange accident , though i forbeare the naming of place or persons . a carelesse maid which attended a gentlemans childe , fell asleepe whilest the rest of the family were at church ; an ape taking the childe out of the cradle , carried it to the roofe of the house , and there ( according to his rude manner ) fell a dancing and dandling thereof , down head , up heeles , as it happened . the father of the childe returning ( with his family ) from the church commented with his own eyes on his childs sad condition . bemone he might , help it , he could not . dangerous to shoote the ape , where the bullet might hit the babe ; all fall to their prayers as their last , and best refuge , that the innocent childe ( whose precipice they suspected ) might be preserved . but when the ape was well wearied with its own activity , he fairly went down , and formally laid the childe where he found it in the cradle . fanaticks have pleased their fancies these late years , with turning and tossing and tumbling of religion , upward , and downward , and backward , and forward , they have cast and contrived it into a hundred antick-postures , of their own imagining . however , it is now to be hoped , that after they have tired themselves out with doing of nothing , but only trying and tampering this , and that way , to no purpose , they may at last returne and leave religion in the same condition wherein they found it . xlvi . no so , longe . solomon was the ridle of the world , being the richest and poorest of princes . richest , for once in three yeares the land of ophire sailed to ierusalem , and caused such plenty of gold therein . poorest , as appeareth by his imposing so intolerable taxes on his subjects , the refusal of the mitigation whereof , caused the defection of the ten tribes from the house of david . but how came solomon to be so much behind hand ? some i know score it on the account of his building of the temple , as if so magnificent a structure had impaired , and exhausted his estate . but in very deed , it was his keeping of seven hundred wives , and three hundred concubines , and his concubines in all probability , more expensive then his wives , ( as the thiefe in the candle wasteth more wax , then the wick therof ) all these had their several courts , which must needs amount to a vast expence . how cometh the great treasure of our land to be low , and the debts therof so high ? surely it is not by building of churches , all the world will be her compurgators therein . it is rather because we maintaine ( and must for a time for our safety ) such a numerous army of souldiers . well , it had been both for the profit , credit , and conscience of solomon , to have reduced his wives to a smaller number , as we hope in due time our standing army shall be epitomized to a more moderate proportion . xlvii . thanke god . a nuncio of the popes , was treated at sienna , by a prime person , with a great feast . it hapned there was present thereat , a syndiek of the citty ( being a magistrate , parallel in his place , to one of our aldermen ) who , as full of words , as empty of wit , engrossed all the discourse at the table to himself , who might with as good manners have eaten all the meat at the supper . the entertainer , sorry to see him discover so much weaknesse , to the disgrace of himself , endeavoured to stop the superfluity of his talke . all in vaine . the leaks in a rotten ship might sooner be stanched . at last , to excuse the matter ( as well as he might ) he told the nuncio privately , you i am sure , have some weak men at rome , as well as we have at sienna . we have so ( said the nuntio ) but we make them no syndickes . it cannot be otherwise , but that in so spacious a land , so numerous a people as england is , we must have many weak men , and some of them of great wealth , and estates . yea , such who are not only guilty of plaine and simple ignorance , but of ignorance garded and embroidered with their own conceitedness . but , blessed be god , they are not chosen parliament men ; the diffusive nation was never more carefull in their elections of their representatives . god grant , that as the several dayes workes in the creation were singly by god pronounced good , but the last dayes work ( being the collection , and complication of them all ) very good , so these persons , good as single instruments , may be best in a consort as met together . ●● xlix . can good come from ignorance . king iames was no lesse dextrous at , then desirous of the discovery of such , who belyed the father of lies , and falsely pretended themselves possest with a devil . now a maid dissembled such a possession , and for the better colour thereof , when the first verses of the gospel of saint iohn were read in her hearing , she would fall into strange fits of fuming and foaming , to the amazement of the beholders . but when the king caused one of his chaplains to read the same in the original ; the same maid ( possessed , it seems , with an english devil , who understood not a word of greek ) was tame and quiet ▪ without any impression upon her . i know a factious parish , wherein if he minister in his pulpit had but named the word kingdom , the people would have bin ready to have petitioned against him for a malignant . but as for realme , the same in french , he might safely use it in his sermons as oft as he pleased . ignorance which generally inflameth , somtimes by good hap , abateth mens malice . the best is , that now one may without danger , use either word , seeing england was a kingdome a thousand yeares ago , and may be one ( if the world last so long ) a thousand years hereafter . l. trusting maketh one trusty . charles * the second , king of the scots , when a childe was much troubled with a weaknesse in his legs , and was appointed to weare steel-bootes , for the strengthning of them . the weights of these so clogged the childe , that he enjoyed not himself in any degree , but moaned himself , fasting at feasts , yea , his very play being work unto him , he may be said to be a prisoner in his own palace . it hapned that an aged rocker which waited on him , took the steel-boots from his legs , and cast them in a place , where it was hard to find them there , and impossible to fetch them thence , promising the countess of dorset , ( governess of the prince ) that if any anger arised thereof , she would take all the blame on her self . not long after , the king coming into the nursery , and beholding the boots taken from his legs , was offended thereat , demanding in some anger , who had done it . it was i sir ( said the rocker ) who had the honour ( some thirty years since ) to attend on your highness in your infancie , when you had the same infirmity wherewith now the prince , ( your very own son ) is troubled . and then , the lady cary , ( afterward countess of monmouth ) commanded your steel boots to be taken off , who , blessed be god , since have gathered strength , and arrived at a good stature . the nation is too noble , when his maiesty , ( who hitherto hath had a short course , but a long pilgrimage , ) shall return from forreign parts , to impose any other steel-boots upon him , then the observing the lawes of the land , ( which are his own stockings ) that so with joy and comfort he may enter on what was his own inheritance . but i remember , when luther began first to mislike so me errours in the romish church , and complained thereof to staupitius his confessor , he used to say unto him . abi in cellam & ora , get you gone into your cell and pray . so will i do , ( who have now done ) and leave the managing of the rest to those to vvhom it is most proper to advance gods glory , and their countreys good . amen . finis . notes, typically marginal, from the original text notes for div a40678e-140 * munster's cosmin german . * camd. brit. in leicesterstire . * in his advancement of learning . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vidit . notes for div a40678e-15080 * in his brit. p. 82. * camdens brit. in northumb. * idem in devon . * 2 sam. 12.25 . * 2 cor. 9.2 . * 2 sam. 19.25 . * heb. 11.13 . * speed . chron. pag 692. * swingers theat. . vol. 7. lib. 5. pag. 1959. sub titulo ultionis . * this lasted in full force but for som ●ew weekes . 2 chron. 33.11 . to foretell ; hence spelman . * numb. 6.23 . * lord bacon in the life of king hen. 7. gen. 1.31 . * from the mouth of my worthie friend , now gon to god . d. clare chaplain then to his highnesse . the cause and cure of a vvounded conscience by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40653 of text r1315 in the english short title catalog (wing f2414). 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. 157 kb of xml-encoded text transcribed from 94 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40653 wing f2414 estc r1315 12182157 ocm 12182157 55697 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. a40653) transcribed from: (early english books online ; image set 55697) images scanned from microfilm: (early english books, 1641-1700 ; 890:18) the cause and cure of a vvounded conscience by tho. fuller ... fuller, thomas, 1608-1661. [16], 160 p. printed for john williams ..., london : 1647. reproduction of original in cambridge university library. table of contents: p. [13]-[16] eng conscience. christian ethics. a40653 r1315 (wing f2414). civilwar no the cause and cure of a vvounded conscience. by tho: fuller, b.d. fuller, thomas 1647 25951 109 5 0 0 0 0 44 d the rate of 44 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 judith siefring sampled and proofread 2002-10 judith siefring text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion the cause and cure of a vvovnded conscience . by tho: fuller , b. d. prov. 18. 14. but a wounded conscience who can beare ? london , printed for john williams , at the crowne in s. pauls churchyard . m d c xlvii . to the right honourable , and vertuous lady , frances mannours , countesse of rutland . madam , by the judicial law of the jewes , if a servant had children by a wife which was given him by his master , though he himselfe went forth free in the seventh yeere , yet his children did remain with his master , as the proper goods of his possession . i ever have been , and shall be a servant to that noble family , whence your honour is extracted . and of late in that house i have been wedded to the pleasant embraces of a private life , the fittest wife , and meetest helper that can be provided for a student in troublesome times : and the same hath been bestowed upon me by the bounty of your noble brother , edw : lord montague : wherefore what issue soever shall result from my mind , by his meanes most happily marryed to a retired life , must of due redound to his honour , as the sole proprietarie of my paines during my present condition . now this booke is my eldest off-spring , which had it beene a sonne , ( i mean , had it been a worke of masculine beauty and bignesse ) it should have waited as a page in dedication to his honour . but finding it to be of the weaker sexe , little in strength , and low in stature , may it be admitted ( madam ) to attend on your ladiship , his honours sister . i need not mind your ladiship how god hath measured outward happinesse unto you by the cubit of the sanctuarie , of the largest size , so that one would be posed to wish more then what your ladiship doth enjoy . my prayer to god shall be , that shining as a pearle of grace here , you may shine as a starre in glory hereafter . so resteth your honours in all christian offices , tho : fuller . boughton , ian. 25. 1646. to the christian reader . as one was not anciently to want a wedding garment at a marriage feast ; so now adayes , wilfully to weare gaudy cloathes at a funerall , is justly censurable as unsuiting with the occasion . wherefore in this sad subject , i have endeavoured to decline all light and luxurious expressions : and if i be found faulty therein , i cry and crave god and the reader pardon . thus desiring that my pains may prove to the glory of god , thine , and my owne edification , i rest , thine in christ jesus , thomas fuller . the contents of the severall dialogues . 1. dialogue . what a wounded conscience is , wherewith the godly and reprobate may be tortured . page 1. 2. dial. what use they are to make thereof , who neither hitherto were ( nor haply hereafter shall be ) visited with a wounded conscience . p. 7. 3. dial. three solemne seasons when men are surprised with wounded consciences . p. 14. 4. dial. the great torment of a wounded conscience , proved by reasons and examples . p. 20 5 dial. soveraign uses to be made of the torment of a wounded conscience . page 30. 6. dial. that in some cases more repentance must be preached to a wounded conscience . p. 36. 7. dial. onely christ is to be applyed to soules truly contrite . p. 43. 8. dial. answers to the objections of a wounded conscience , drawne from the grievousnesse of his sins . p. 50. 9. dial. answers to the objections of a wounded conscience drawn from the slightnesse of his repentance . p. 59 10. dial. answers to the objections of a wounded conscience , drawn from the feeblenesse of his faith . p. 72. 11. dial. god alone can satisfie all objections of a wounded conscience . p. 76. 12. dial. means to be used by wounded consciences , for the recovering of comfort . p. 81. 13. dial. foure wholsome counsels for a wounded conscience to practice . p. 95. 14. dial. comfortable meditations for wounded consciences to muse upon . p. 102 15. dial. that is not alwayes the greatest sin whereof a man is guilty , wherewith his conscience is most pained for the present . p. 111. 16. dial. obstructions hindring the speedy flowing of comfort into a troubled soule . p. 118. 17. dial. what is to be conceived of their finall estate who die in a wounded conscience without any visible comf●…rt ; p. 124. 18 dial. of the different time and manner of the comming of comfort to such who are healed of a wounded conscience . p. 134. 19. dial. how such who are compleatly cured of a wounded conscience , are to demeane themselves . p. 140 20. dial. whether one cured of a wounded con●…cience , be subject to a relapse . p. 147. 21. dial. whether it be lawfull to pray for , or to pray against , or to praise god for a wounded conscience . p. 152. the cause & cure of a wounded conscience . i. dialogue . what a wounded conscience is , wherewith the godly and reprobate may be tortured . timotheus . seeing the best way never to know a wounded conscience , by wofull experience , is speedily to know it by a sanctified consideration thereof : give me ( i pray you ) the description of a wounded conscience , in the highest degree thereof . philologus . it is a conscience frighted at the sight of * sin , and weight of gods wrath , even unto the despaire of all pardon , during the present agony . tim. is there any difference betwixt a broken * spirit , and a wounded conscience , in this your acception ? phil. exceeding much : for a broken spirit is to be prayed and laboured for , as the most healthfull and happy temper of the soule , letting in as much comfort , as it leakes out sorrow for sinne : whereas a wounded conscience is a miserable maladie of the mind , filling it for the present with despaire . tim. in this your sense , is not the conscience wounded every time that the soule is smitten with guiltinesse for any sinne committed ? phil. god forbid : otherwise his servants would be in a sad condition , as in the case of david * smitten by his owne heart , for being ( as he thought ) over-bold with gods anointed , in cutting off the skirt of sauls garment ; such hurts are presently heal'd by a plaister of christs blood , applyed by faith , and never come to that height to be counted and called wounded c●…nsciences . tim. are the godly , a●… well as the wicked , subject to this malady ? phil. yes verily : vessels of honour as well as vessels of wrath in this world , are subject to the knocks and br●…ises of a wounded conscience . a patient job , p●…ous david , faithfull paul may be vexed therewith no lesse then a cursed cain , perfidious achit●…phil , or treacherous judas . tim. what is the difference betwixt a wounded conscience in the godly , and in the reprobate ? phil. none at all ; oft times in the parties apprenensions , both ( for the time being ) conceiving their estates equally desperate ; little , if any , in the widenesse and anguish of the wound it selfe , which ( for the time ) may be as tedious and torturing in the godly , as in the wicked . tim. how then doe they differ ? phil. exceeding much in gods intention , gashing the wicked , as malefactors , out of justice , but lancing the godly , out of love , as a surgeon his patients . likewise they differ in the issue and event of the wound , which ends in the eternall confusion of the one , but in the correction & amendment of the other . tim. some have said , that in the midst of their pain , by this mark they may be distinguished , because the godly , when wounded , complain most of their sinnes , and the wicked of their sufferings . phil. i have heard as much ; but dare not lay too much stresse on this slender signe , ( to make it generally true ) for feare of failing . for sorrow for sin , and sorrow for suffering , are oft times so twisted and interwoven in the same person , yea in the same sigh and groane , that sometimes it is impossible for the partie himself so to separate and divide them in his owne sense and feeling , as to know which proceedeth from the one and which from the other . onely the all-seeing eye of an infinite god is able to discerne and distinguish them . tim. informe me concerning the nature of wounded consciences in the wicked . phil. excuse he herein : i remember a passage in s. * augustine , who enquired what might be the cause that the fall of the angells is not plainly set down in the old testam. with the manner and circumstances thereof , resolveth it thus : god , like a wise surgeon , would not open that wound which he never intended to cure : of whose words thus farre i make use , that as it was not according to gods pleasure to restore the devils , so it being above mans power to cure a wounded conscience in the wicked , i will not meddle with that which i cannot mend : onely will insist on a wounded conscience i●… gods children , where , by gods blessing , one may be the instrument , to give some ease , and remedy unto their disease . ii. dialogue . what use they are to make thereof , who neither hitherto were ( nor haply hereafter spall be ) visited with a wounded conscience . tim. are all gods children , either in their life or at their death , visited with a wounded conscience ? phil. o no : god inviteth many , with his golden scepter , whom he never bruiseth with his r●…d of iron . many , neither in their conversion , nor in the sequell of their lives , have ever felt that paine in such a manner and measure , as amounteth to a wounded conscience . tim. must not the pangs in their travell of the new-birth be painfull unto them ? phil. painfull , but in different degrees . the blessed virgin mary ( most hold ) was deliver'd without any paine ; `as well may that child be borne without sorrow , which is conceived without sin . the women of israel were sprightfull and lively , unlike the egyptians . * the former favour none can have , in their spirituall travell ; the latter some receive , who though other whiles tasting of legall frights and fears , yet god so * preventeth them with his blessings of goodnesse , that they smart not so deeply therein as other men . tim. who are those which commo●…ly have such gentle usage in their conversion ? phil. generally such , who never were notoriously profane , and have had the benefit of godly education from pious parents . in some corporations , the sons of free-men , bred under their fathers in their profession , may set up and exercise their fathers trade , without ever being bound apprentices thereunto . such children whose parents have been citizens of new * jerusalem , and have been bred in the mysterie of godlinesse , oftentimes are entred into religion without any spirit of bondage seizing upon them , a great benefit and rare blessing , where god in his goodnesse is pleased to bestow it . tim. what may be the reason of gods so different dealing with his owne servants , that some of them are so deeply , and others not at all afflicted with a wounded conscience ? phil. even so father , because it pleaseth thee . yet in humility these reasons may be assigned , 1. to shew himselfe a free agent , not confined to follow the same precedent , and to deal with all as he doth with some . 2. to render the prospect of his proceedings the more pleasant to their fight , who judiciously survey it , when they meet with so much diversity and variety therein . 3. that men being both ingorant when , and uncertaine whether or not , god will vi●…it them with wounded conciences , may wait on him with humble hearts , in the worke of their salvation , looking as the eyes of the * servants to receive orders from the hand of their master , but what , when , and how they know not , which quickens their daily expectations , and diligent dependance on his pleasure . tim. i am one of those , whom god hitherto hath humbled with a wounded conscience : give me some instruction for my behaviour . phil. first be heartily thankfull to gods infinite goodnesse , who hath not dealt thus with every one . now because repentance hath two parts , mourning , and mending , or humiliation , and reformation , the more god hath abated thee , in the former , out of his gentlenesse , the more must thou increase in the latter , out of thy gratitude . what thy humiliation hath wanted of other men , in the depth thereof , let thy reformation make up in the bredth thereof , spreading into an universall obedience unto all gods commandements . well may he expect more work to be done by thy hands , who hath laid lesse weight to be borne on thy shoulders . tim. what other use must i make of gods kindnesse unto me ? phil. you are bound the more patiently to beare all gods rods , poverty , sicknesse , disgrace , captivity , &c. seeing god hath freed thee from the stinging scorpion of a wounded conscience . tim. how shall i demeane my selfe for the time to come ? phil. be not high minded , but feare ; for thou canst not infallibly inferre , that because thou hast not hitherto , hereafter thou shalt not taste of a wounded conscience . tim. i will therefore for the future with continuall feare , wait for the comming thereof . phil. wait not for it with servile feare , but watch against it with constant carefulnes . there is a slavish feare to be visited with a wounded conscience , which feare is to be avoided , for it is opposite to the free spirit of grace , derogatory to the goodnesse of god in his gospel , destructive to spiritull joy , which we ought alwayes to have , and dangerous to the soule wrecking it with anxieties , and unworthy suspitions . thus to feare a wounded conscience , is in part to feele it , antidating ones misery , and tormenting himselfe before the time , seeking for that he would be loth to finde : like the wicked in the * gospel , of whom it is said , mens hearts failing them for feare , and looking for those things which are comming . far be such a feare from thee , and all good christians . tim. what feare then is it , that you so lately recommended unto me ? phil. one consisting in the cautions avoiding of all causes and occasions of a wounded conscience , conjoyned with a confidence in gods goodnesse , that he will either preserve us from , or protect us in the torture thereof ; and if he ever sends it , will sanctifie it in us , to his glory , and our good . may i , you , and all gods servants , ever have this noble feare ( as i may terme it ) in our hearts . iii. dialogue . three solemne seasons when men are surprized with wounded consciences . tim. what are those times , wherein men most commonly are assaulted with wounded consciences ? phil. so bad a guest may visit a man at any houre of his life : for no season is unseasonable for god to be just , satan to be mischievous , and sinfull man to be miserable ; yet it happeneth especially at three principall times . tim. of these , which is the first ? phil. in the twilight of a mans conversion , in the very conflict and combat betwixt nature and innitiall grace . for then he that formerly slept in carnall security , is awakened with his fearfull condition : god , as he saith , psal. 50. 21. setteth his sins in order before his eyes . inprimis , the sin of his conception . item , the sinnes of his childhood . item , of his youth . item , of his mans estate , &c. or , inprimis , sinnes against the first table . item , sins against the second ; so many of ignorance , so many of knowledge , so many of presumption severally sorted by themselves . hee committed sinnes confusedly , hudling them up in heaps , but god sets them in order , and methodizeth them to his hand . tim. sins thus set in order must needs be a terrible sight . phil. yes surely , the rather because the metaphor may seem taken from setting an army in battell array . at this conflict in his first conversion , behold a troup of sinnes commeth , and when god himself shal marshall them in rank and file , what guilty conscience is able to endure the furious charge of so great and well order'd an army ? tim. suppose the party dies before he be compleatly converted in this twilight condition , as you term it , what then becomes of his soule , which may seeme too good to dwell in outer darknesse with devils , and too bad to goe to the god of light ? phil. your supposition is impossible . remember our discourse onely concerneth the godly . now god never is father to abortive children , but to such who according to his appointment shall come to perfection . tim. can they not therefore die in this interim , before the work of grace be wrought in them ? phil. no verily : christs bones were in themselves breakable , but could not actually be broken by all the violence in the world , because god hath fore-decreed , a bone of him shall not be broken . so we confesse gods children mortall , but all the power of devill or man may not , must not , shall not , cannot kill them before their conversion , according to gods election of them to life , wth must be fully accomplished . ti : what is the 2. solemn time , wherin wounded cōsciēces assault men ? phil. after their conve●…sion cōpleated , and this either upon the committing of a conscience-wasting sin , such as tertullian calleth peccatum devoratorium salutis , or upon the undergoing of some heavy affliction of a bigger standard and proportion , blacker hu●… and complexion then what befalleth ordinary men , as in the case of job . tim. which is the third , and last time , when wounded consci●…nces commonly walke abroad ? phil. when men lie on their death-beds , sathan must now roare , or else for ever hold his peace : roare he may afterwards with very anger to vex himselfe , not with any hope to hurt us . there is mention in scripture of an evill day ; which is most applyable to the time of our death . we read also of an houre of * temptation ; and the * prophet tells us there is a moment , wherein god may seeme to for sake us . now sathan being no lesse cunning to finde out , then carefull to make use of his time of advantage , in that moment of that houre of that day , will put hard for our soules , and we must expect a shrewd parting blow from him . tim. your dolefull prediction disheartens me , for feare i be foild in my last encounter . phil. be of good comfort : through christ we shall be victorious , both in dying and in death it selfe . remember gods former favours bestowed upon thee . indeed wicked men , from premisses of gods power collect a conclusion of his weaknesse , psal. 78. 20. behold be smot the rock , that the waters 〈◊〉 out , and the streames over-flowed : can he give bread also ? can ●…e provide flesh for his people ? but gods children * by better logick , ●…rom the prepositions of gods former preservations , inferre his power and pleasure to protect them for the future . be assured , that god which hath beene the god of the mountaines , and made our mountaines strong in time of our prosperity , will also be the god of the valleys , and lead us safe * through the valley of the shadow of death . iv. dialogue . the great torment of a wounded conscience , proved by reasons and examples . tim. is the paine of a wounded conscience so great as is pretended ? phil. god * saith it , we have seene it , and others have felt it : whose complaints , ●…avour as little of dissimulation , as their cries in a fit of the cholique , doth of counterfeiting . tim. whence comes this wound to be so great and grievous ? phil. six reasons may be assigned thereof . the first drawn from the heavinesse of the hand which makes the wound ; namely , god himslfe , conceived under the notion of an infinite angry judge . in all other afflictions , man encountreth only with man , and in the worst temptations , only with sathan , but in a wounded conscience , he enters the lists immediately with god himselfe . tim. whence is the second reason fetcht ? phil. from the * sharpnesse of the sword , wherewith the wound is made , being the word of god , and the keen threatnings of the law therein contained . there is mention gen. 3. 24. of a sword turning every way : parallel whereto is the word of god in a wounded conscience . mans heart is full of windings , turnings and doublings , to shift and shunne the stroke thereof if possible , but this sword meets them wheresoever they move , it fetcheth and finds them out , it hants and hunts them , forbidding them during their agony , any entrance into the paradise of one comfortable thought . tim. whence is the third reason derived ? phil. from the tendernesse of the part it selfe which is wounded ; the conscience being one of the eyes of the soule , sensible of the smallest hurt . and when that callum , schirrus or inerustation drawn over it by nature , and hardned by custome in sinne , is once 〈◊〉 off , the conscience becomes so pliant and supple , that ●…he least imaginable touch is painf●…ll 〈◊〉 it . tim. what is the fourth reason ? phil. the folly of the patient : who being stung , hath not the wisedome to looke up to christ , the brazen serpent but tormenteth himselfe with his owne activity . it was threatned to * pashur , i will make thee a terrour to thy selfe : so fareth it with gods best saint during the fit of his perplexed conscience ; heareth he his owne voice , he thinketh , this is that which so often hath sworne , lyed , talked vainly , wanton , wickedly ; his voice is a terrour to himselfe . seeth he his own eyes in a glasse , he presently apprehends , these are those which shot forth so many envious , covetous , amorous glances , his eyes are a terrour to himselfe . sheep are observed to flye without cause , scared , ( as some say ) with the sound of their own feet : their feet knack , because they flye , and they fly , because their feet knack , an emblem of gods children in a wounded conscience , selfe-fearing , selfe ▪ frighted . tim. what is the fift reason which makes the paine so great ? phil. because sathan rak●…s his clawes in the reeking blood of a wounded conscience . belzebub the devils name fignifieth in hebrew the lord of flyes ; which excellently intimates his nature and employment : flyes take their selicity about sores and galled backs , to infest and inflame them . so sathan no sooner discovereth ( and that bird of prey hath quick sight ) a soule terrour-struck , but thither he hasts , and is busie to keepe the wound raw , there he is in his throne to doe mischiefe . tim. what is the sixt and last reason why a wounded conscience is so great a torment ? phil. because of the impotency and invaliditie of all earthly receipts to give ease thereunto . for there is such a gulfe of disproportion betwixt a mind-malady and bodymedicines , that no carnall , corporall comforts can effectually work thereupon . tim. yet wine in this case is prescribed in scripture , * give wine to the heavy hearted , that they may remember their misery no more . phil. indeed if the wound be in the spirits , ( those cursiters betwixt soule and body ) to recover their decay or consumption , wine may usefully be applyed : but if the wound be in the spirit in scripture phrase , all carnall , corporall comforts are utterly in vaine . tim. me thinks merry company should doe much to refresh him . phil. alas , a man shall no longer be welcome in merry company , then he is able to sing his part in their joviall consort . when a hunted deere runs for safeguard amongst the rest of the herd , they will not admit him into their company , but beat him off with their hornes , out of principles of selfe-preservation , for feare the hounds , in pursuit of him , fall on them also . so hard it is for man or beast in misery to find a faithfull friend . in like manner , when a knot of bad-good-fellowes perceive one of their society dogg'd with gods terrours at his heeles , they will be shut of him as soone as they can , preferring his roome , and declining his company , lest his sadnesse prove infectious to others . and now if all six reasons be put together , so heavy a hand , smiting with so sharp a sword on so tender a part of so foolish a patient , whilst sathan seeks to widen , and no worldly plaister can cure the wound , it sufficiently proves a wounded conscience to be an exquisite torture . tim. give me i pray an example hereof . phil. when adam had eaten the forbidden fruit , he tarryed a time in paradise , but tooke no contentment therein . the sunne did shine as bright , the rivers ran as cleare as ever before , birds sang as sweetly , beasts played as pleasantly , flowers smelt as fragrant , herbs grew as fresh , fruits flourisht as faire , no puntilio of pleasure was either altered or abated . the objects were the same , but adams eyes were otherwise , his nakednesse stood in his light ; a thorne of guiltinesse grew in his heart , before any thistles sprang out of the ground ; which made him not to seeke for the fairest fruits to fill his hunger , but the biggest leaves to cover his nakednesse . thus a wounded conscience is able to unparadise paradise it selfe . tim. give me another instance . phil. christ jesvs our saviour , he was blinded , buffeted , scourged , scoffed at , had his hands and feet nailed on the crosse , and all this while said nothing . but no sooner apprehended he his father deserting him , groaning under the burthen of the sins of mankind imputed unto him , but presently the lambe , ( who hitherto dumb before his shearer opened not his mouth ) for paine began to bleat , my god , my god , why hast thou forsaken me ? tim. why is a wounded conscience by david resembled to arrowes , * thine arrowes stick fast in me ? phil. because an arrow ( especially if barbed ) rakes & rends the flesh the more , the more mettall the wounded partie hath to strive and struggle with it : and a guilty conscience pierceth the deeper , whilst a stout stomach with might and main seeketh to out-wrastle it . tim. may not a wounded conscience also work on the body , to hasten and heighten the sicknesse thereof ? phil. yes verily , so that there may be employment for * luke , the beloved physitian , ( if the same person with the evangelist ) to exercise both his professions : but we meddle onely with the malady of the mind , abstracted from any bodily indisposition . v. dialogue . soveraign uses to be made of the torment of a wounded conscience . tim. seeing the torture of a wounded conscience is so great , what use is to be made thereof ? phil. very much . and first , it may make men sensible of the intollerable paine in hell fire . if the mouth of the fiery fornace into which the children were cast , was so hot , that it burnt those which approached it , how hot was the fornace it selfe ? if a wounded conscience , the suburbs of hell , be so painfull , oh how extreame is that place , where the worme never dyeth , and the fire is never quenched ? tim. did our roaring boyes ( as they call them ) but seriously consider this , they would not wish god damne them , and god confound them so frequently as they doe . phil. no verily : i read in theodoret of the ancient donatists , that they were so ambitious of martyrdome , ( as they accounted it ) that many of them meeting with a young gentleman requested of him , that he would be pleased to kill them . he , to confute their folly , condescended to their desire , on condition , that first they would be contented , to be all fast bound : which being done , accordingly he took order that they were all soundly whipt , but saved their lives . in application : when i heare such riotous youths wish that god would damne or confound them , i hope god will be more mercifull , then to take them at their words , and to grant them their wish ; only i heartily desire that he would be pleased , sharply to scourge them , and soundly to lash them with the frights & terrours of a wounded conscience . and i doubt not , but that they would so ill like the paine thereof , that they would revoke their wishes , as having little list , and lesse delight to taste of hell hereafter . tim. what other use is to be made of the paine of a wounded conscience ? phil. to teach us seasonably to prevent , what we cannot possibly endure . let us shunne the smallest sinne , lest if we slight and neglect it , it by degrees fester and gangrene into a wounded conscience . one of the bravest * spirits that ever england bred , or ireland buried , lost his life by a light hurt neglected ; as if it had beene beneath his high minde to stoop to the dressing thereof , till it was too late . let us take heed the stoutest of us be not so served in our soules . if we repent not presently of our sinnes committed , but carelesly contemne them , a scratch may quickly prove an ulcer ; the rather , because the flesh of our minde , if i may so use the metaphor , is hard to heale full of cholerick & corrupt humors , and very ready to rancle . tim. what else may we gather for our instruction from the torture of a troubled mind ? phil. to confute their cruelty , who out of sport or spight , willingly and wittingly wound weak consciences ; like those uncharitable * corinthians , who so far improve their liberty in things indifferent , as thereby to wound the consciences of their weake brethren . tim. are not those ministers too blame , who , mistaking their message , instead of bringing the gospell of peace , fright people with legall terrours into despaire ? phil. i cannot commend their discretion , yet will not condemn their intention herein . no doubt their d●…sire and designe is pious , though they erre in the pursuite and prosecution thereof , casting down them whom they cannot raise , and conjuring up the spirit of bondage which they cannot allay againe : wherefore it is our wisest way , to interweave promises with threatnings , and not to leave open a pit of despaire , but to cover it again with comfort . tim. remaineth there not as yet , another use of this poi●…t ? phil. y●…s , to teach us to pitty and pray for those that have afflicted consciences , not like the wicked , * who persecute those whom god hath smitten , and talke to the griefe of such whom he hath wounded . tim. yet eli was a good man , who notwithstanding censured * hannah , a woman of a sorrowfull spirit , to be drunke with wine . phil. imitate not eli in committing , but amending his fault . indeed his dimme eyes could see drunkennes in hannah where it was not , & could not see sacriledge & adultery in his own sonnes , where they were . thus those who are most indulgent to their owne , are most censorious of others . but eli afterwards perceiving his errour , turned tho condemning of ha●…nah into praying for her . in like manner , if in our passion we have prejudiced , or injur'd any wounded consciences , in cold blood let us make them the best amends and reparation . vi . dialogue . that in some cases more repentance must be preached to a wounded conscience . tim. so much for the maladie , now for the remedy . suppos●… you come to a wounded conscience , what counsell will you prescribe him ? phil. if after hearty prayer to god for his direction , he appeareth unto me , as yet , not truely penitent , in the first place i will presse a deeper degree of repentance upon him . tim o miserable comforter ! more sorrow still ! take heed your eyes be not put out with that smoking flax , you seeke to quench , and your fingers wounded with the splinters of that bruised reed you goe about to breake . phil. understand me sir . better were my tongue spit out of my mouth , then to utter a word of griefe to drive them to despaire , who are truly contrite . but on the other side , i shall betray my trust , and be found an unfaithfull dispencer of divine mysteries , to apply comfort to him who is not ripe and ready for it . tim. what harme wol●…d it doe ? phil. raise him for the present , and ruine him , without gods greater mercy for the future . for comfort dawbed on , on a foule soule , will not stick long upon it : and instead of pouring in , i shall spill the precious oyle of gods mercy . yea i may justly bring a wounded conscience upon my selfe , for dealing deceitfully in my stewardship . tim. is it possible one may not be ●…oundly humbled , and yet have a wounde●… conscience ? phil. most possible : for a wounded conscience is often inflicted as a punishment for lacke of true repentance : great is the difference betwixt a mans being frighted at , and humbled for his sinnes . one may passively be cast downe by gods terrours , and yet not willingly throw himselfe downe , as he ought , at gods foot-stoole . tim. seeing his pain is so pittifull as you have formerly proved ; why would you adde more griefe unto him ? phil. i would not adde griefe to him , but alter griefe in him ; making his ●…orrow , not greater , but better . i would endeavour to change his dismall , dolefull dejection , his hid●…s , and horrible heavines , his bitter exclamations , which seeme to me much mixed in him , with pride , impatience , and impen●…tence , into a willing submission to gods pleasure , and into a kindly , gentle , tender gospell-repentance , for his sinnes . tim. but there are some now adayes who maintaine that a child of god after his first conversion , needeth not any new repentance for sinne all the dayes of his life . phil. they derend a grievous and dangerous errour . consider what two petitions christ coupleth together in his prayer : when my body which every day is hungry , can live without gods giving it daily bread , then and no sooner shall i believe , that my soule , which daily sinneth , can spiritually live , without gods forgiving it its trespasses . tim. but such alledge , in proof of their opinion , that a man hath his person justified before god , not by pieces and parcels , but at once and for ever in his conversion . phil. this being granted doth not favour their errour . we confesse god finished the creation of the world , and all therein in six dayes , and then rested from that worke , yet so , that his daily preserving of all things by his providence , may ●…till be accounted a constant and continued creation . we acknowlege in like manner , a child of god justified at once in his conversion , when he is fully and freely estated in gods favour . and yet seeing every daily sinne by him committed , is an aversion from god , and his daily repentance a conversion to god , his justification in this respect , may be conceived intrirely continued all the dayes of his life . tim. what is the difference betwixt the first repentance , and this renewed repentance ? phil. the former is as it were the putting of life into a dead man , the latter the recovering of a sicke man from a dangerous swound ; by the former , sight to the blind is simply restored , and eyes given him ; in the latter , only a filme is removed , drawn over their eyes , and hindering their actuall sight . by the first we have a right title to the kingdome of heaven : by our second repentance , we have a new claime to heaven , by vertue of our old title . thus these two kinds of repentance may be differenced and distinguished , though otherwise they meet and agree in generall qualities : both having sinne for their cause , sorrow for their companion , and pardon for their consequent and effect . tim. but are not gods children after committing of grievous sinnes , and before their renewing their repentance remaine still heires of heav●… , married to christ , and citizens of the new hierusalem ? phil. heires of heaven , they are , but disinheritable for their m●…demeanour . married still to christ , but deserving to be divorced for their adulteri●… . citizens of heaven , but yet outlawed , so that they can recover no right , and receive no benefit , till their out-lawry be reversed . tim. where doth god in scripture injoyne this second repentance on his owne children ? phil. in severall places . he threatneth the * church of ephesus ( the best of the seaven ) wich removing the candlesticke from them , except they repent : and christ telleth his own disciples , true converts before , but then guilty of ambitious thoughts , that * except yee be converted yee shall not enter into the kingdome of heaven . here is conversion after conversion , being a solemne turning from some particular sinne ; in relation to which it is not absurd to say , that there is justification after justification ; the latter as following in time , so flowing from the former . vii . dialogue . onely christ is to be applyed to soules truly contrite . tim. but suppose the person in the ministers apprehension heartily humbled for sinne , what then is to be done ? phil. no corrosives , all cordialls ; no vineger , all oyle ; no law , all gospell must be presented unto him . here blessed the lippes , yea beautifull the feet of him that bringeth the tidings of peace . as * elisha , when reviving the sonne of the shunamite laid his mou●…h to the mouth of the child . so the gaping orifice of christs wounds must spiritually by preaching , be put close to the mouth of the wounds of a conscience : happy that skilfull architect , that can shew the sick man , that the * head stone of his sprituall building , must be laid with shouts , crying grace , grace . tim. which doe you count the head-stone of the building , that which is first or last laid ? phil. the foundation is the head-stone in honour , the top-stone is the head-stone in height . the former the head-stone in strength , the latter in stature . it seemeth that gods spirit , of set purpose ▪ made use of a doubtfull word , to shew that the whole fabricke of our salvation , whether as founded , or as finished , is the only worke of gods grace alone . christ is the alpha and omega thereof , not excluding all the letters in the alphabet interposed . tim. how must the minister preach christ to an afflicted conscience ? phil. he must crucifie him before his eyes , lively setting him forth , naked , to cloath him ; wounded , to cure him ; dying , to save him . he is to expound and explaine unto him , the dignity of his person , pretiousnesse of his blood , plenteousnesse of his mercy , in all those loving relations , wherein the scripture presents him : a kind father to a prodicall child , a carefull hen to a scatter'd chicken , a good shepherd that bringeth his lost sheep back on his shoulders . tim. spare me one question , why doth he not drive the sheepe before him , especially seeing it was lively enough to lose it selfe ? phil. first , because though it had wildnesse too much to goe astray , it had not wisedome enough to goe right . secondly , because probably the ●…lly sheep , had tired it selfe with wandring ; habbabuk 2. 13. the people shall wearie themselves for very vanity , and therefore the kind shepheard brings it home on his owne shoulders . tim. pardon my interruption , and proceed , how christ is to be held forth . phil. the latitude and extent of his love , his invitation without exception , are powerfully to be prest ; every one that thi●…teth , all ye that are heavy laden , whosoever beleeveth , and the many promises of mercy are effectually to be tendered unto him . tim. where are those promises in scripture ? phil. or rather , where are they not ? for they are harder to be mist , then to bee met with . open the bible ( as he * drew his bow in battle ) at adventur●…s ▪ if thou lightest on an historicall place , behold precedents ; if on a doctrinall , promises of comfort . for the larter , observe these particulars , gen. 3. 15. exo. 33. 6. isa. 40. 1. isa. 54. 11. mat. 11. 28. mat. 12. 20. 1 cor. 10. 13. heb. 13 ▪ 5. &c. tim. are these more principall places of consolation , then any other in the bible ? phil. i know there is no choosing , where all things are choicest : whosoever shall select some pearles out of such a heap , shall leave behind as precious as any he takes , both in his owne and others judgement ; yea which is more , the same man at severall times may in his apprehension preferre severall promises as best , formerly most affected with one place , for the present more delighted with another ; and afterwards conceiving comfort therein not so cleare , choose other places as more pregnant , and pertinent to his purpose . thus god orders it , that divers men ( and perchance the same man at different times ) make use of all his promises , gleaning and gathering comfort , not only in one furrow , land , or furlong ▪ but as it s scattered clean through the whole field of the scripture . tim. must ministers have varie●…y of severall comfortable promises ? phil. yes surely : such masters of the assembly being to enter and fasten consolation in an afflicted soule , need have many nailes provided aforehand , that if some for the present , chance to drive untowardly , as splitting , going awrie , turning crooked or blunt , they may have others in the roome thereof . tim. but grant , christ held out never so plainly , prest never so powerfully , yet all is in vaine , except god inwardly with his spirit perswade the wounded conscience to beleeve the truth of what he saith . phil. this is an undoubted truth , for one may lay the bread of life on their trencher , and cannot force them to feede on it . one may bring them downe to the spring of life , but cannot make them drinke of the waters thereof ; and therefore in the cure of a wounded conscience , god is all in all , only the touch of his hand , can * heal this kings evill , i kill and make alive , i wound and i heale , neither is there any that can deliver out of my hand . viii . dialogue . answers to the objections of a wounded conscience drawne from the grievousnesse of his sinnes . tim. give me leave now sir to personate & represent a wounded conscience , and to alledge and inforce such principall objections wherewith generally they are grieved . phil. with all my heart , and god blesse my endeavours in answering them . tim. but first i would be satisfied how it comes to passe , that men in a wounded conscience have their parts so presently improved . the jewes did question concerning our saviour , * how knoweth this man letters being never learned ? but here the doubt , and difficulty is greater ; how come simple people so subtile on a sudden to oppose with that advantage , and vehemency , that it would puzzle a good and grave divine to answer them ? phil. two reasons may be rendred thereof . 1. because a man in a diste●…per , is stronger then when he is in his perfect health . what sampsons are some in the fit of a feaver ? then their spirits , being intended by the violence of their disease , push with all their power . so is it in the agony of a distressed soule , every string thereof is strained to the height , and a man becomes more then himselfe to object against himselfe in a fit of despaire . tim. what is the other reason ? phil. sathan himselfe , that subtile sophister assisteth them . he formes their arguments , frames their objections , fits their distinctions , shapes their evasions ; and this discomforter ( aping gods spirit the comforter , john 14. 26. ) bringeth all things to their remembrance , which they have heard or read to dishearten them . need therefore have ministers , when they meddle with afflicted men , to call to heaven afore-hand to assist them , being sure , they shall have hell it selfe to oppose them . tim. to come now to the objections , which afflicted consciences commonly make : they may be reduced to three principall heads . either drawne from the greatnesse and grievousnesse of their sinnes , or from the slightnesse and lightnesse of their repentance , or from th●… faintnesse & feeblenesse of their faith . i begin with the objections of the first forme . phil. i approve your method i p●…ay proceed . tim. first sir , even since my conversion , i have beene guilty of many grievous sinnes , and ( which is worse ) of the same sinne many times committed . happy * judah , who though once committing incest with thamar , yet the text saith , that afterward he knew her again no more . but i vile wretch have often re-fallen into the same offence . phil. all this is answered in gods promise in the * prophet , though your sins be as scarlet , i will make them as snow . consider how the tyrian scarlet was dyed , not overly dipt , but throughly drencht in the liquor , that coloured it , as thy soul in custome of sinning . then was it taken out for a time , and dryed , put in againe , soakt , and sodden the second time in the fatt ; called therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , twice dyed ; as thou complainest thou hast been by relapsing into the same sin . yea the colour so incorporated into the cloath not drawne over , but diving into the very heart of the wool , that rub a scarlet rag on what is white , and it will bestow a redish tincture upon it : as perchance thy sinfull practice , and president , have also infected those which were formerly good , by thy badnesse . yet such scarlet sins so solemnly and substantially coloured , are easily washt white in the blood of our saviour . tim. but , sir , i have sinned against most serious resolutions , yea against most solemne vowes which i have made to the contrary . phil. vow-breaking , though a grievous sinne , is pardonable on unfaigned repentance . if thou hast broken a vow , t●…e a knot on it , to make it hold together againe . it is spirituall thrift , and no mis-becomming basenesse , to piece and joynt thy neglected promises with fresh ones . so shall thy vow in effect be not broken , when new mended : and remain the same , though not by one intire continuation , yet by a constant successive renovation thereof . thus * jacob renewed his neglected vow of going to bethel ; and this must thou doe , re-inforce thy broken vowes , if of moment , and materiall . tim. what mean you by the addition of that clause , if of moment and materiall ? phil. to deale plainly . i dislike many vowes men make , as of reading just so much , and praying so often every day , of confining themselves to such a strict proportion of meate , drinke , sleepe , recreation , &c. many things may be well done , which are ill vowed . such particular vowes men must be very sparing how they make . first , because they savour somewhat of will-worship . secondly , small glory accrews to god thereby . thirdly , the dignitie of vowes are disgraced by descending to too triviall particulars . fourthly , sathan hath ground given him to throw at us , with a more steady aime . lastly , such vowes , instead of being cords to tie us faster to god , prove knots to intangle our consciences : hard to be kept , but oh ! how heavy when broken ? wherefore setting such vowes aside , let us be carefull with david , to keep that grand and generall vow , * i have sworne , and i will performe it , that i will keep thy righteous judgements . tim. but sir i have committed the sinne against the holy ghost , which the saviour of mankind pronounceth unpardonable , and therefore all your counsells and comforts unto me are in vaine . phil. the devill , the father of lyes , hath added this lye to those , which he hath told before , in perswading thee , thou hast comitted the sinne against the holy ghost . for that sinne is ever attended with these two symptomes . first , the party guilty thereof never grieves for it , nor conceives the least sorrow in his heart , for the sinne he hath committed . the second ( which followeth on the former ) he never wisheth or desireth any pardon , but is delighted , and pleased with his present condition . now if thou canst truely say , that thy sinnes are a burden unto thee , that thou dost desire forgivenesse , and wouldest give any thing , to compasse and obtaine it ; be of good comfort , thou hast not as yet , and by gods grace , never shalt , commit that unpardonable offence . i will not define how neere thou hast beene unto it . as david said to jonathan , there is not a haires breadth betwixt death and me : so it may be thou hast m●…st it very narrowly , but assure thy selfe , thou art not as yet guilty thereof . ix . dialogue . answers to the objections of a wounded conscience drawne from the slightnesse of his repentance . tim. i beleeve my sinnes are pardonable in themselves , but alas my stony heart is such , that it cannot relent and repent , and therefore no hope of my salvation . phil. wouldest thou sincerely repent ? thou dost repent . the women that came to embalme * christ , did carefully forecast with themselves , who shall role away the stone from the doore of the sepulcher ? alas their fraile , faint , feeble arms were unable to remove such a weight . but what followeth ? and when they looked , they saw that the stone was rolled away , for it was very great . in like manner , when a soule is truly troubled about the massie mighty burden of his stony heart interposed , hindring him from comming to christ ; i say when he is seriously and sincerely solicitous about that impediment , such desiring is a doing , such wishing is a working . doe thou but take care it may be removed , and god will take order it shall be removed . tim. but sir i cannot weep for my sinnes ; my eyes are like the pit wherein joseph was put , there is no water in them , i cannot squeeze one teare out of them . phil. before i come to answer your objection , i must premise a profitable observation . i have taken notice of a strange opposition betwixt the tongues and eyes of such as have troubled consciences . their tongues some have known ( and i have heard ) complaine that they cannot weepe for their sinnes , when at that instant their eyes have plentifully shed store of teares : not that they speake out of dissimulation , but distraction . so somtimes have i smiled at the simplicity of a child , who being amased , and demanded whether or no he could speake ? hath answered , no . if in like manner at the sight of such a contradiction betwixt the words and deeds of one in the agony of a wounded conscience , we should chance to smile , knew us not to jeere , but joy , perceiving the party in a better condition , then he conceiveth himselfe . tim. this your observation may be comfortable to others , but is impertinent to me . for as i told you i i have by nature such dry eyes that they will afford no moisture to bemoan my sinnes . phil. then it is a naturall defect , and no morall default , so by consequence a suffering and no sinne , which god will punish . god doth not expect the cock should runne water , where he put none into the cisterne . know also , their hearts may be fountaines whose eyes are flints , and may inwardly bleed , who doe not outwardly weep . besides * christ was sent to preach comfort , not to such only as weep , but mourne in zion . yea if thou canst squeeze out no liquor , offer to god the empty bottles ; instead of tears , tender and present thy eyes unto him . and though thou beest water-bound , be not wind-bound also , sigh , where thou canst not sob , and let thy lungs doe what thy eyes cannot performe . tim. you say something , though i cannot weep , in case i could soundly sorrow for my sinnes . but alas , for temporall losses and crosses , i am like r●…chell , ●…amenting for her children , and would not be comforted . but my sorrow for my sins is so small , that it appeares none at all in proportion . phil. in the best saints of god , their sorrow for their sinnes being measured with the sorrow for their sufferings , in one respect , will fall short of it , in another must equall it , and in a third respect doth exceed and goe beyond it . sorrow for sins falleth short of sorrow for sufferings , in loud lamenting or violent uttering it selfe in outward expressions thereof ; as in roaring , wringing the hands , rending their haire , and the like . secondly , both sorrowes are equall in their truth and sincerity , both farre from hypocrisie , free from dissimulation , reall , hearty , cordiall , uncounterfeited . lastly , sorrow for sinne exceeds sorrow for suffering , in the continuance and durablenesse thereof : the other like a land-flood , quickly come , quickly gone ; this is a continuall dropping or running river , keeping a constant stream . my sins , saith david , are ever before me ; so also is the sorrow for sinne in the soule of a child of god , morning , evening , day , night , when sicke , when sound , feasting , fasting , at home , abroad , ever within him : this griefe beginneth at his conversion , continueth all his life , endeth only at his death . tim. proceed i pray in this comfortable point . phil. it may still be made plainer by comparing two diseases together , the tooth-ache and consumption . such as are troubled with the former , shreek and cry out , troublesome to themselves , and others , in the same and next roofe ; and no wonder , the mouth it selfe being plaintiffe , if setting forth its owne grievances to the full . yet the tooth-ache is knowne to be no mortall maladie , having kept some from their beds , seldome sent them to their graves ; hindred the sleep of many , hastned the death of few . on the other side , he that hath an incurable consumption saith little , cryes lesse , but grieves most of all . alas , he must be a good husband of the little breath left in his broken lungs , not to spend it in fighing , but in living , he makes no noise , is quiet , and silent ; yea none will say , but that his inward griefe is greater then the former . tim. how apply you this comparison to my objection ? phil. in corporall calamities , thou complainest more , like him in the tooch-ache , but thy sorrow for thy sinne , like a consumption , which lyes at thy heart , hath more solid heavinesse therein . thou dost take in more griefe for thy sinnes , though thou mayest take on more grievously for thy sufferings . tim. this were something if my sorrow for sinne were sincere , but alas , i am but a hypocri●…e . there is * mention in the proph●…t of gods besome of destruction ; now the trust of a hypocrite , job 8. 14. is called a spiders web , here is my case , when gods besome meets with the cobwebs of my hypocri●…e , i shall be swept into hel-fire . phil. i answer , first in generall : i am glad to heare this objection come from thee , for selfe-suspition of hypocrisie , is a hopefull symptome of sincerity . it is a david that cryes out , as for me i am poore and needy ; but luke-warme laodicea that braggeth , i am rich and want nothing . tim. answer i pray the objection in particular . phil. presently , when i have premised the great difference , betwixt a mans being a hypocrite , and having some hypocrisie in him . wicked men are like the apples of * sodome , seemingly faire , but nothing but ashes within , the best of gods servants , like sound apples , lying in a dusty loft , ( living in a wicked world ) gathering much dust about them , so that they must be rubb'd or pared , before they can be eaten . such notwithstanding are sincere , and by the following marks may examine themselves . tim. but some now adayes are utter enemies to all markes of sincerity , counting it needlesse for preachers to propound , or people to apply them . phil. i know as much ; but it is the worst signe , when men in this nature hate all signes : but no wonder if the foundred horse , cannot abide the smiths pincers . tim. proceed i pray in your signes of sincerity . phil. art thou carefull to order thy very thoughts , because the infinite searcher of the heart doth behold them ? dost thou freely and fully confesse thy sinnes to god , spreading them open in his presence , without any desire or endeavour to deny , dissemble , defend , excuse , or extenuate them ? dost thou delight in an universall obedience to all gods lawes , not thinking with the superstitious jewes , by over-keeping the fourth commandement , to make reparation to god for breaking all the rest ? dost thou love their persons and preaching best , who most clearly discover thine owne faults and corruptions unto thee ? dost thou strive against thy vindicative nature , not only to forgive those who have offended thee , but also to wait an occasion with humility to fasten a fitting favour upon them ? dost thou love grace and goodnesse even in those , who differ from thee in point of opinion , and civil controversies ? canst thou be sorrowfull for the sinnes of others , no whit relating unto thee , meerly because the glory of a good god , suffers by their profanenesse ? tim. why doe you make these to be the signes of sincerity ? phil. because there are but two principles , which act in mens hearts , namely , nature and grace ; or , as christ distinguisheth them , flesh , and bloud , and our father which is heaven . now seeing these actions , by us propounded , are either against or above nature , it doth necessarily follow , that where they are found , they flow from saving grace . for what is higher then the roofe , and very pinnacle , as i may say , of nature , cannot belower then the bottome and beginning of grace . tim. per●…hance on serious search , i may make hard shift , to finde some one or two of these signes , but not all of them in my heart . phil. as i will not bow to flatter any , so i will fall down as farre as truth will give me leave , to reach comfort to the humble , to whom it is due . know to thy further consolation , that where some of these signes truly are , there are more , yea all of them , though not so visible and conspicuous , but in a dimmer and darker degree . when we behold violets , and prim-roses , fairely to flourish , we conclude the dead of the winter is past , though , as yet , no roses , or july-flowers appeare , which , long after , lye hid in their leaves , or lurke in their rootes ; but in due time will discover themselves . if some of these signes be above ground in thy sight , others are under ground in thy heart , and though the former started first , the other will follow in order : it being plaine that thou art passed from death unto life , by this hopefull and happy spring of some signes in thy heart . x. dialogue . answers to the objection of a wounded conscience , drawne from the feeblenesse of his faith . tim. but faith is that which must apply christ unto us , whilest ( alas ! ) the hand of my faith hath not only the shaking , but the dead palsy ; it can neither hold nor feele any thing . phil. if thou canst not hold god , doe but touch him and he shall hold thee , and put feeling into thee . saint paul saith , * if that i may apprehend that , for which also i am apprehended of christ jesus . it is not pauls apprehending of christ , but christ apprehending of paul , doth the deed . tim. but i am sure my faith is not sound , because it is not attended with assurance of salvation . for i doubt ( not to say despaire ) thereof . whereas divines hold , that the essence of saving faith consists in a certainty to be saved . phil. such deliver both a false , and dangerous doctrine ; as the carelesse mother * killed her little infant , for she over-laid it : so this opinion would presse many weak faiths to death , by laying a greater weight upon them then they can bear , or god doth impose ; whereas to be assured of salvation , is not a part of every true faith , but onely an effect of some strong faiths , and that also not alwayes , but at some times . tim. is not certainty of salvation a part of every true faith ? phil. no verily , much lesse is it the life and formality of faith , which consisteth onely in a recumbency on god in christ , with jobs resolution , * though he slay me , yet will i trust in him . such an adherence , without an assurance , is sufficient by gods mercy to save thy soule . those that say that none have a sincere faith without a certainty of salvation , may with as much truth maintaine , that none are the kings loyall subjects , but such as are his favourites . tim. is then assurance of salvation a peculiar personall favour , indulged by god , onely to some particular persons ? phil. yes verily : though the salvation of all gods servants be sure in it selfe , yet is onely assured to the apprehensions of some select people , and that at some times : for it is too fine fare for the best man to feed on every day . tim. may they that have this assurance , afterwards lose it ? phil. undoubtedly they may : god first is gracious to give it them , they for a time carefull to keep it , then negligently lose it , then sorrowfully seeke it . god again is bountifull to restore it , they happy to recover it , for a while diligent to retaine it , then againe foolish to forfeit it , and so the same changes in ones life time often , over , and over againe . tim. but some will say , if i may be infallibly saved without this assurance , i will never endeavour to attaine it . phil. i would have covered my flowers , if i had suspected such spiders would have suckt them . one may goe to heaven without this assurance , as certainly , but not so cheerfully , and therefore prudence to obtaine our owne comfort , & piety to obey gods command , obligeth us all to give diligence to make our calling and election sure , both in it selfe , and in our apprehension . xi . dialogue . god alone can satisfie all objections of a wounded conscience . tim. but , sir , these your answers are no whit satisfactorie unto me . phil. an answer may be satisfactorie to the objection , both in it selfe , and in the judgement of all unprejudiced hearers , and yet not satisfactorie to the objecter , and that in two cases : first , when he is poss●…ssed with the spirit of peevishnesse and perversnesse . it is lost labour to seeke to feed and fill those , who have a greedy horseleach of cavilling in their heart , crying give , give . tim. what is the second case ? phil. when the bitternesse of his soule is so great and grievous , that he is like the * israelites in egypt , which hearkned not to moses , for anguish of spirit , and for cruel bondage . now as those who have meat before them , and will not eate , deserve to starve without pitty : so such are much to be bemoaned , who through some impediment in their mouth , throat , or stomach , cannot chaw , swallow or digest comfort presented unto them . tim. such is my condition , what then is to be done unto me ? phil. i must change my precepts to thee into prayers for thee , that ●…od would * satisfie thee early with his mercy , that thou mayest rejoyce . ministers may endeavour it in vaine , whilest they quell one scruple , they start another , whilst they fill one corner of a wounded conscience with comfort , another is emptie . only god can so satisfie the soule , that each chink and cranny therein , shall be filled with spirituall joy . tim. what is the difference betwixt gods , and mans speaking peace to a troubled spirit ? phil. man can neither make him to whom he speakes , to heare what he saith , or beleeve what he heares . god speakes with authority , and doth both . his words give hearing to the deafe , and faith to the infidell . when , not the mother of christ , but christ himselfe , shall salute a sicke soule with peace be unto thee , it will leap for joy , as john the babe sprang , though imprisoned in the darke womb of his mother . thus the offender is not comforted , though many of the spectatours , and under-officers tell him he shall be pardoned , untill he heares the same from the mouth of the judge himselfe who hath power and place to forgive him ; and then his heart reviveth with comfort . tim. god send me such comfort : meane time , i am thankfull unto you for the answers you have given me . phil. all that i wil adde is this . the lacedemonians had a law , that if a bad man , or one disesteemed of the people , chanced to give good counsell , he was to stand by , and another , against whose person the people had no prejudice , was to speake over the same words , which the former had uttered . i am most sensible to my selfe of my owne badnesse , and how justly i am subject to exception . only my prayer shall be , that whilst i stand by , and am ●…ilent , gods spirit which is free from any fault , and full of all perfection , would be pleased to repeat in thy heart , the selfe-same answers i have given to your objections : and then what was weak , shallow and unsatisfying , as it came from my mouth , shall and will be full , powerfull , and satisfactorie , as re-inforced in thee , by gods spirit . xii . dialogue . meanes to be used by wounded consciences , for the recovering of comfort . tim. are there any usefull meanes to be prescribed , whereby wounded consciences may recover comfort the sooner ? phil. yes , there are . tim. but now adayes some condemne all using of meanes , let grace alone ( say they ) fully and freely to do its own worke : and thereby mans mind will in due time return to a good temper of its ow●… accord : this is the most spirituall serving of god , whilst using of meanes , makes but dunces , and trewants in christs schoole . phil. what they pretend spirituall , wil prove ai●…ry and empty , making lewd and lazie christians : meanes may and must be used with these cautions . 1. that they be of gods appointment in his word , and not of mans meere invention . 2. that we stil remember they are but means , and not the main . for to account of helps more then helpes , is the high-way to make them hindrances . lastly , that none rely barely on the deed done , which conceit will undoe him that did it , especially if any opinion of merit be fixed therein . tim. what is the first meanes i must use , for i re-assume to personate a wounded conscience ? phil. constantly pray to god , that in his due time he would speake peace unto thee . tim. my prayers are better omitted then performed : they are so weak they will but bring the greater punishment upon me , and involve me within the * prophets curse , to those that doe the worke of the lord negligently . phil. prayers negligently performed , draw a curse , but not prayers weakly performed . the former is when one can do better , and will not ; the latter , is , when one would do better , but alas , he cannot : and such failings as they are his sinnes , so they are his sorrows also : pray therefore faintly , that thou maist pray fervently ; pray weakly , that thou mayest pray strongly . tim. but in the law they were forbidden to offer to god any lame * sacrifice , and such are my prayers . phil. 1. observe a great difference , betwixt the materiall sacrifice under the law , and spiritual sacrifices ( the calves of the lips ) under the gospell . the former were to be free from all blemish , because they did typifie and resemble christ himselfe : the latter ( not figuratively representing christ , but heartily presented unto him ) must be as good as may be gotten , though many imperfections will cleave to our best performances , which by gods mercy are forgiven . 2. know that that in scripture is accounted lame , which is counterfeit , and dissembling , ( in which sense * hypocrites are properly called halters ) and therefore if thy prayer though never so weake , be sound , and sincere , it is acceptable with god . tim. what other counsell do you prescribe me ? phil. be diligent in reading the word of god , wherein all comfort is conteined ; say not that thou art dumpish and undisposed to read , but remember how travellers must eat against their stomach ; their journey will digest it : and though their palate find no pleasure for the present , their whole body will feele strength for the future . thou hast a great journey to go , a wounded conscience is farre to travell to find comfort , ( and though weary , shall be welcome at his journeys end ) and therefore must feed on gods word , even against his own dull disposition , and shall afterwards reap benefit thereby . tim. proceed in your appointing of wholsome dyet for my wounded conscience to observe . phil. avoid solitarinesse , land associate thy selfe with pious and godly company : o the blessed fruits thereof ! such as want skill or boldnesse to begin or set a psalme , may competently follow tune in consort with others : many houses in london have so weak walls , and are of so slight and sl●…nder building , that were they set alone in the fields , probably they would not stand an houre ; which now ranged in streets receive support in them selves , and mutually returne it to others : so mayst thou in good society , not only be reserved from much mischiefe , but also be strengthened and confirmed in many godly exercises , which solely thou couldest not perform . tim. what else must i do ? phil. be industrious in thy calling ; i presse this the more , because some erroneously conceive that a wounded conscience cancels all indentures of service , and gives them ( during their affliction ) a dispensation to be idle . the inhabitants of the bishoprick of * durham pleaded a priviledge , that king edward the first had no power , although on necessary occasion , to presse them to go out of the country , because ▪ forsooth , they termed themselves haly-worke-folke , only to be used in defending the holy shrine of s. cuthbert . let none in like manner pretend , that ( during the agony of a wounded conscience ) they are to have no other imployment , then to sit moping to brood their melancholly , or else only to attend their devotions ; whereas a good way to divert or asswage their pain within , is to take paines without in their vocation . i am confident , that happy minute which shall put a period to thy misery , shall not find thee idle , but employed , as ever some secret good is accrewing to such , who are diligent in their calling . tim. but though wounded consciences are not to be freed from all worke , are they not to be favoured in their worke ? phil. yes verily . here let me be the advocate to such parents and masters , who have sonnes , servants , or others under their authority afflicted with wounded consciences , o , doe not with the egyptian task-masters , exact of them the full tale of their bricke , o spare a little till they have recovered some strength . unreasonabl●… that maimed men , should passe on equall duty with such souldiers as are sound . tim. how must i dispose my selfe on the lords day ? phil. avoid all servile work , and expend it only in such actions , as tend to the sanctifying thereof . god the great landlord of all time hath let out six da●…s in the weeke to man to farme them ; the seaventh day he reserveth as demeanes in his owne hand : if therefore we would have quiet possession , & comfortable use of what god hath leased out to us , let us not incroach on his demeanes . some popish * people make a superstitious almanacke of the sunday , by the fairenesse or foulenesse thereof , guessing of the weather all the weeke after . but i dare boldly say , that from our well or ill spending of the lords day , a probable conjecture may be made , how the following weeke will be imployed . yea i conceive , we are bound ( as matters now stand in england ) to a stricter observation of the lords day , then ever before . that a time was due to gods service , no christian in our kingdome ever did deny : that the same was weekly dispersed in the lords day , holy dayes , wednesdayes , fridayes , saturdayes , some have earnestly maintained : seeing therefore , all the last are generally neglected , the former must be more strictly observed ; it being otherwise impious , that our devotion having a narrower channell , should also carry a shallower streame . tim. what other means must i use for expedition of comfort to my wounded conscience ? phil. confesse * that sinne or sinnes , which most perplexes thee , to some godly minister , who by absolution may pronounce , and apply pardon unto thee . tim. this confession is but a device of divines , thereby to skrne themselves into other mens secrets , so to mold , and manage them with more ease to their owne profit . phil. god forbid they should have any other designe , but your safety , and therefore choose your confessour , where you please to your owne contentment ; so that you may finde ease , fetch it where you may , it is not our credit , but your cure we stand upon . tim. but such confession hath beene counted rather arack for sound , then a remedy for wounded consciences . phil. it proveth so , as abused in the romish church , requiring an enumeration of all mortall sinnes , therein supposing an error , that some sinnes are not mortall , and imposing an impossibility , that all can be reckoned up . thus the conscience is tortured , because it can never tread firmly , feeling no bottome , being still uncertain of confession , ( and so of absolution ) whether or no he hath acknowledged all his sinnes . but where this ordinance is commended as convenient , not commanded as necessary , left free , not forced , in cases of extremity , soveraigne use may be made , and hath been found thereof , neither m●…gistrate nor minister carrying the sword or the keyes in vaine . tim. but , sir , i expected some rare inventions from you , for curing wounded consciences : whereas 〈◊〉 your receipts hitherto are old , stale , usuall , common , and ordinary ; there is nothing new in any of them . phil. i answer , first , if a wounded conscience had been a 〈◊〉 disease , never heard of in gods word before this time , 〈◊〉 perchance we must have been forced to find out new remedies . but it is an old malady , and therefore old physick is best applyed unto it . secondly , the receipts indeed are old , because prescribed by him , who is the * ancient of dayes . but the older the better , because warranted by experience to be effectuall . gods ordinances are like the cloathes * of the children of israel , during our wandring in the wildernesse of this world , they never wax old , so as to have their vertue in operation abated or decayed . thirdly , whereas you call them common , would to god they were so , and as generally practiced , as they are usually prescribed . lastly , know we meddle not with curious heads , which are pleased with new-fangled rarities , but with wounded consciences , who love solid comfort . suppose our receipts ordinary and obvious ; if * naaman counts the cure too cheap and easie , none will pitty him if still he be pained with his leprosie . tim. but your receipts are too loose and large , not fitted and appropriated to my malady alone . for all these , pray , reade , keep good company , be diligent in thy calling , observe the sabbath , confesse thy sinnes , &c. ) may as well be prescribed to one guilty of presumption , as to me ready to despaire . phil. it doth not follow that our physick is not proper for one , because it may be profitable for both . tim. but despaire and presumption being contrary diseases flowing from contrary causes , must have contrary cures . phil. though they flow immediately from contrary caufes , yet originally from the common fountaine of naturall corruption : and therefore such meanes as i have propounded , tending towards the mortifying of our corrupt nature , may generally , though not equally be usefull to humble the presuming , and comfort the despairing ; but to cut off cavills in the next dialogue , wee 'l come closely to peculiar counsells unto thee . xiii . dialogue . foure wholsome counsells , for a wounded conscience to practice . tim. performe your promise , which is the first counsell you commend unto me ? phil. take heed of ever renounceing thy filiall interest in god , though thy sinnes deserve that he should disclaime his paternall relation to thee . the prodigall * returning to his father did not say , i am not thy sonne , but , i am no more worthy to be called thy sonne . beware of bastardizing thy selfe , being as much as satan desires , and more then he hopes to obtaine . otherwise thy folly would give him more then his fury could get . tim. i conceive this a need full c●…tion . phil. it will appeare so if we consider , what the * apostle saith , that we wrestle with principalities and powers . now wrestlers in the olympian games were naked , and anointed with oile to make them slick , and glibbery , so to afford no hold-fast to such as strove with them . let us not gratifie the devill with this advantage against our selves , at any time to disclaime our sonne-ship in god : if the devill catcheth us at this lock , he will throw us flat , and hazard the breaking of our necks with finall despair . oh no! still keep this point ; a prodigal sonne i am , but a sonne , no bastard : a lost sheepe , but a sheepe , no goate : an unprofitable servant , but gods servant , and not absolute slave to sathan . tim. proceed to your second counsell . phil. give credit to what grave and godly persons conceive of thy condition , rather then what thy own fear , ( an incompetent judge ) may suggest unto thee . a seared conscience thinks better of it selfe , a wounded worse , then it ought : the former may account all sinne a sport , the latter all sport a sin : melancholy men , when sick , are ready to conceit any cold to be the cough of the lungs , and an ordinary pustle , no lesse then the plague sore . so wounded consciences conceive sinnes of infirmity to be of presumption , sins of ignorance to be of knowledge , apprehending their case more dangerous then it is indeed . tim. but it seemeth unreasonable that i should rather trust anothers saying , then my own sense of my selfe . phil. every man is best judge of his own selfe , if he be his own selfe , but during the swound of a wounded conscience , i deny thee to be come to thy own selfe : whilst thine eyes are blubbering , and a teare hangs before thy sight , thou canst not see things clearely and truly , because looking through a double medium of aire and water ; so whilst this cloud of pensivenes is pendent before the eyes of thy soule , thy estate is erroneously represented unto thee . tim. what is your third counsell ? phil. in thy agony of a troubled conscience alwayes look upwards unto a gracious god to keep thy soule steady , for looking downward on thy selfe , thou shalt find nothing but what will encrease thy feare , infinite sinnes , good deeds few , and imperfect : it is not thy faith , but gods faithfulnesse thou must relie upon ; casting thine eyes downwards on thy selfe to behold the great distance betwixt what thou deservest , and what thou desirest , is enough to make thee giddy , stagger and reel into despaire : ever therefore lift up thine eyes unto the * hils , from whence commeth thy helpe , never viewing the deepe dale of thy own unworthines , but to abate thy pride when tempted to presumption . tim. sir , your fourth and last counsell . phil. be not disheartned as if comfort would not come at all , because it comes not all at once , but patiently attend gods leisure : they are not styled the swift , but the * sure mercies of david : and the same prophet saith , * the glory of the lord shall be thy rereward , this we know comes up last to secure and make good all the rest : be assured , where grace patiently leads the front , glory at last will be in the reare . remember the prodigious patience of eliahs servant . tim. wherein was it remarkeable ? phil. in obedience to his master : he went severall times to the sea ; it is tedious for me to tell what was not troublesome for him to doe , 1 , 2 , 3 , 4 , 5 , 6 , 7. times sent down steepe carmel , with danger , and up it again with difficulty , and all to bring newes of nothing , till his last journey , which made recompence for all the rest , with the tydings of a cloud arising . so thy thirsty soule , long parched with drowth for want of cōfort , though late , at last , shall be plentifully refreshed with the dew of consolation . tim. i shall be happy if i find it so . phil. consider the causes why a broken leg is incureable in a horse , and easily cureable in a man : the horse is incapable of counsell to submit himselfe to the farrier , & therefore in case his leg be set , he flings , flounces , and flies out , unjoynting it again by his mis-imployed mettle , counting all binding to be shackles & fetters unto him ; whereas a man willingly resigneth himselfe to be ordered by the chyrurgeon , preferring rather to be a prisoner for some dayes , then a cripple all his life . be not like a * horse or mule , which have no understanding ; but let patience have its perfect worke . in thee ▪ when god goeth about to bind up the * broken hearted , tarry his time , though ease come not at an instant , yea though it be painfull for the present , in due time thou shalt certainly receive comfort . xiv . dialogue . comfortable meditations for wounded consciences to muse upon . tim. furnish me i pray with some comfortable meditations ; whereon i may busie and imploy my soule when alone . phil. first consider that our saviour had not only a notionall , but an experimentall and meritorious knowledge of the paines of a wounded conscience , when hanging on the crosse : if pau●… conce●…ved himselfe happy being to answer for himself , before king agrippa , especially because he knew him to be expert in all the customes and questions of the jewes ; how much more just cause hath thy wounded conscience of comfort and joy , being in thy prayers to plead before christ himself , who hath felt thy pain , and deserved that in due time by his stripes thou shouldst be healed ? tim. proceed i pray in this comfortable subject . phil. secondly , consider that herein , like eliah , thou needest not complaine that thou art left alone , seeing the best of gods saints in all ages have smarted in the same kind ; instance in david : indeed sometimes he boasteth how he lay in green * pastures , and was led by still waters ; but after he bemoaneth that he sinks in * deepe mire , where there was no standing . what is become of those greene pastures ? parched up with the drowth . where are those still waters ? troubled with the tempest of affliction . the same david compareth himselfe to an * owle , and in the next psalme resembleth himselfe to an eagle . doe two fowles flie of more different kind ? the one the scorne , the other the soveraigne ; the one the slowest , the other the swiftest ; the one the most sharp sighted , the other the most dimme-eyed of all birds . wonder not then , to find in thy selfe sudden , and strange alterations . it fared thus with all gods servants , in their agonies of temptation , and be confident thereof , though now run aground , with griefe , in due time thou shalt be all afloate with comfort . tim. i am loath to interrupt you in so welcome a discourse . phil. thirdly , consider , that thou hast had , though not grace enough to cure thee , yet enough to keep thee , and conclude that he , whose goodnesse hath so long held thy head above water from drowning , will at last bring thy whole body safely to the shoare . the wife of manoah , had more faith then her husband , and thus she reasoned ; * if the lord were pleased to kill us he would not have received a burnt and a meat offering at our hands . thou mayst argue in like manner : if god had intended finally to forsake me , he would never so often have heard and accepted my prayers , in such a measure as to vouchsafe unto me , though not full deliverance from , free preservation in my affliction . know god hath done great things for thee already , and thou mayst conclude from his grace of supportation hitherto , grace of ease , and relaxation hereafter . tim. it is pitty to disturb you , proceed . phil. fourthly , consider , that besides the private stock of thy owne , thou tradest on the publick store of all good mens prayers , put up to heaven for thee . what a mixture of languages met in hierusalem at pentecost , * parthians , medes , and elamites , &c. but conceive to thy comfort , what a medley of prayers , in severall tongues daily , center themselves in gods eares in thy behalfe , english , scotch , irish , french , dutch , &c. insomuch , that perchance thou dost not understand one syllable of their prayers , by whom thou mayst reap benefit . tim. is it not requisite to intitle me to the profit of other mens prayers , that i particularly know their persons which pray for me ? phil. not at all , no more then it is needfull that the eye or face must see the backward parts , which is difficult , or the inward parts of the body , which is impossible ; without which sight , by sympathie they serve one another . and such is the correspondency by prayers , betwixt the mysticall members of christs body , corporally unseen one by another . tim. proceed to a fift meditation . phil. consider , there be five kinds of consciences on foot in the world : first , an ignorant conscience , which neither sees nor saith any thing , neither beholds the sinnes in a soule , nor reproves them . secondly , the flattering conscience , whose speech is worse then silence it selfe , which though seeing sin , sooths men in the committing thereof . thirdly , the seared conscience , which hath neither sight , speech , nor sense , in men that ar●… * past feeling . fourthly , a wounded conscience , frighted with sinne . the last , and best , is a quiet , and cleare conscience , pacified in christ jesus . of these the fourth is thy case , incomparably better then the three former , so that a wise man would not take a world to change with them . yea a wounded conscience is rather painfull then sinfull , an affliction , no offence , and is in the ready way , at the next remove , to be turned into a quiet conscience . tim. i hearken unto you with attention and comfort . phil. lastly , consider the good effects of a wounded conscience , privative for the present , and positive for the future . first , primative , this heavinesse of thy heart ( for the time being ) is a bridle to thy soule , keeping it from many sinnes it would otherwise commit . thou that now sittest sad in thy shop , or walkest p●…sive in thy parlour , or standest sighing in thy chamber , or lyest sobbing on thy bed , mightest perchance at the same time be drunke , or wanton , or worse , if not restrained by this affliction . god saith in his prophet to judah , * i will ●…edge thy way with thornes , namely , to keep judah from committing spirituall fornication . it is confest that a wounded conscience , for the time , is a hedge of thornes , ( as the messenger of satan , sent to buffet s. paul , is termed a * thorne in the flesh . ) but this thornie fence keeps our wild spirits in the true way , which otherwise would be stragling : and it is better to be held in the right road with bryars and brambles , then to wander on beds of roses , in a wrong path , which leadeth to destruction . tim. what are the positive benefits of a wounded conscience ? phil. thereby the graces in thy soule will be proved , approved , improved . oh how cleare will thy sun-shine be , when this cloud is blowne over ? and here i can hardly hold from envying thy happinesse hereafter . o that i might have thy future crowne , without thy present crosse ; thy triumphs , without thy tryall ; thy conquest , without thy combat ! but i recall my wish , as impossible , seeing what god hath joyned together , no man can put asunder . these things are so twisted together , i must have both or neither . xv . dialogue . that is not alwayes the greatest sinne whereof a man is guilty , wherewith his conscience is most pained for the present . tim. is that the greatest sin in a mans soule , wherewith his wounded conscience , in the agony thereof , is most perplexed ? phil. it is so commonly , but not constantly . commonly indeed , that sin most paineth and pincheth him , which commands as principall in his soule . tim. have all mens hearts some one paramount sinne , which rules as soveraigne over all the rest ? phil. most have . yet as all countries are not monarchies , governed by kings , but some by free-states , where many together have equall power ; so it is possible ( though rare ) that one man may have two , three , or more sinnes , which joyntly domineer in his heart , without any discernable superiority betwixt them . tim. which are the sinnes that most generally wound and afflict a man , when his conscience is terrified ? phil. no generall rule can exactly be given herein . sometimes that sin , in acting whereof , he took most delight , it being just , that the sweetnesse of his corporall pleasure , should be sauced with more spirituall sadnesse . sometimes that sinne , which ( though not the foulest ) is the frequentest in him . thus his idle words may perplex him more , then his oathes or perjury it selfe . sometimes that sin ( not which is most odious before god , but ) most scandalous before men , doth most afflict him , because drawing greatest disgrace upon his person and profession . sometimes that sin which he last committed , because all the circumstances therof are still firme and fresh in his memory . sometimes that sin , which ( though long since by him committed ) he hath heard very lately powerfully reproved ; and no wonder , if an old gall new rubbed over , smart the most . sometimes that sinne which formerly he most slighted and neglected , as so inconsiderably small , that it was unworthy of any sorrow for it , and yet now it may prove the sharpest sting in his conscience . tim. may not one who is guilty of very great sinnes , sometimes have his conscience much troubled onely for a small one ? phil. yes verily : country patients often complaine , not of the disease which is most dangerous , but most conspicuous . yea sometimes they are more troubled with the symptome of a disease ( suppose an ill colour , bad breath , weak stomach ) then with the disease it selfe . so in the soule , the conscience oft-times is most wounded , not with that offence which is , but appeares most , and a sinne incomparably small to others , whereof the party is guilty , may most molest for the present , and that for three reasons . tim. reckon them in order . phil. first , that god may shew in him , that as sinnes are like the sands in number , so they are farre above them in heavinesse , whereof the least crum taken asunder , and laid on the conscience , by gods hand , in full weight thereof , is enough to drive it to despaire . tim. what is the second reason ? phil. to manifest gods justice , that those should be choaked with a gnat-sinne , who have swallowed many camel-sinnes , without the least regreat . thus some may be terrified for not fasting on friday , because indeed they have been drunk on sunday : they may be perplexed for their wanton dreames , when sleeping , because they were never truly humbled for their wicked deeds , when waking . yea those who never feared babylon the great , may be frighted with little zoar ; i meane , such as have been faulty in flat superstition , may be tortured for committing , or omitting a thing , in its owne nature , indifferent . tim. what is the third reason ? phil. that this paine for a lesser sinne may occasion his serious scrutiny , into greater offences . any paltry curre may serve to start and put up the game out of the bushes , whilst fiercer , and fleeter hounds are behind to course and catch it . god doth make use of a smaller sinne , to raise and rouze the conscience out of security , and to put it up , as we say , to be chased , by the reserve of far greater offences , lurking behind in the soule , unseene , and unsorrowed for . tim. may not the conscience be troubled at that , which in very deed is no sinne at all , nor hath truly so much , as but the appearance of evill in it ? phil. it may . through the error of the understanding such a mistake may follow in the conscience . tim. what is to be done in such a case ? phil. the parties judgement must be rectified , before his conscience can be pacified . then is it the wisest way to perswade him to lay the axe of repentance , to the root of corruption in his heart . when reall sinnes in his soule are felled by unfained sorrow , causelesse scruples will fall of themselves . till that root be cut downe , not onely the least bough , and branch of that tree , but the smallest sprig , twig , and leafe thereof , yea the very empty ●…hadow of a leafe ( mistaken for a sinne , and created a fault by the jealousie of a misinformed judgement ) is sufficient intollerably to torture a wounded conscience . xvi . dialogue . obstructions hindring the speedy flowing of comfort into a troubled soule . tim. how commeth it to passe , that comfort is so long a comming to some wounded consciences ? phil. it proceeds from several causes , either from god , not yet pleased to give it ; or the patient , not yet prepared to receive it ; or the minister , not well fitted to deliver it . tim. how from god not yet pleased to give it ? phil. his time to bestow consolation is not yet come : now no plummets of the heaviest humane importunity can so weigh downe gods clock of time , as to make it strike one minute before his houre be come . till then his mother her selfe could not prevaile with * christ to worke a miracle , and turn water into wine : and till that minute appointed approach , god will not , in a wounded conscience , convert the water of affliction , into that wine of comfort , which maketh glad the heart of the soule . tim. how may the hindrance be in the patient himselfe ? phil. he may as yet not be sufficiently humbled , or else god perchance in his providence fore-seeth , that as the prodigall child , when he had received his portion , riotously mis-spent it ; so this sick soule , if comfort were imparted unto him , would prove an unthrift and ill husband upon it , would lose and lavish it . god therefore conceiveth it most for his glory , and the others good , to keep the comfort still in his owne hand , till the wounded conscience get more wisdome to manage and employ it . tim. may not the sick mans too meane opinion of the minister , be a cause why he reaps no more comfort by his counsell ? phil. it may . perchance , the sicke man hath formerly slightand neglected that minister , and god will not now make him the instrument for his comfort , who before had beene the object of his contempt . but on the other side , we must also know that perchance the parties over-high opinion of the ministers parts , piety , and corporall presence , ( as if he cured where he came , and carryed ease with him ) may hinder the operation of his advice . for god growes jealous of so suspicious an instrument who probably may be mistaken for the principall . whereas a meaner man , of whose spiritualnesse the patient hath not so high carnall conceipts , may prove more effectuall in comforting , because not within the compasse of suspition to eclipse god of his glory . tim. how may the obstructions be in the minister himselfe ? phil. if he comes unprepared by prayer , or possessed with pride , or uns●…ilfull in what he undertakes ; wherefore in such cases a minister may doe well to reflect on himselfe , ( as the * disciples did when they could not cast out the devill ) and to call his heart to account , what may be the cause thereof ; particularly whether some unrepented-for sinne in himselfe , hath not hindred the effects of his councells in others . tim. however you would not have him wholly disheartned , with his ill successe . phil. o no ; but let him comfort himselfe with these considerations . first , that though the patient gets no benefit by him , he may gain experience by the patient , thereby being enabled more effectually to proceede , with some other in the same disease . 2. though the sickman refuseth comfort for the present , yet what doth not sink on a sudden , may soake in by degrees , and may prove profitable afterwards . thirdly , his unsucceeding paines may notwithstanding facilitate comfort for another to worke in the same body , as solomon built a temple with most materialls formerly provided , and brought thither by david . lastly , grant his paines altogether lost on the wounded conscience , yet his * labour is not in vaine in the lord , who without respect to the event will reward his endeavours . tim. but what if this minister hath beene the means to cast this sick man downe , and now cannot comfort him againe ? phil. in such a case , he must make this sad accident the more matter for his humiliation , but not for his dejection . besides , he is bound , both in honour and honesty , civility and christianity , to procure what he cannot performe , calling in the advice of o●…hers more able to assist him , not conceiving out of pride or envie , that the discreet craving of the helpe of others , is a disgracefull confessing of his owne weaknesse ; like those malitious midwives , who had rather that the woman in travaile should miscarry , then be safely delivered by the hand of another , more skilfull then themselves . xvii . dialogue . what is to be conceived of their finall estate who die in a wounded conscience without any visible comfort . tim. what thinke you of such , who yeeld up their ghost in the agony of an afflicted spirit , without receiving the least sensible degree of comfort ? phil. let me be your remembrancer to call or keep in your mind , what i said before , that our discourse onely concerneth the children of god : this notion renued i answer . it is possible that the sick soule may receive secret solace , though the standers by doe not perceive it . we know how insensibly satan may spirt and inject despaire into a heart , and shall we not allow the lord of heaven to be more dextrous and active with his antidotes , then the devil is with his poysons ? tim. surely if he had any such comfort , he would shew it by words , signes , or some way , were it onely but to comfort his sad kindred , and content such sorrowfull friends which survive him ; were there any hidden fire of consolation kindled in his heart , it would sparkle in his looks and gestures , especially seeing no obligation of secrecie is imposed on him , as on the * blind man , when healed , to tell none thereof . phil. it may be he cannot discover the comfort he hath received , and that for two reasons : first , because it comes so late , when he lyeth in the merches of life and death , being so weak , that he can neither speak , nor make signes with zechariah , being at that very instant ▪ when the silver cord is ready to be loosed , and the golden bowle to be broken , and the pitcher to be broken at the fountaine , and the wheele to be broken at the cisterne . tim. what may be the other reason ? phil. because the comfort it selfe may be incommunicable in its owne nature , which the party can take , and not tell ; enjoy , and not expresse ; receive , and not impart : as by the assistance of gods spirit , he sent up * groanes which cannot be uttered : so the same may from god be returned with comfort , which cannot be uttered ; and as hee had many invisible and privy pangs , concealed from the cognizance of others , so may god give him secret comfort , known unto himself alone , without any other mens sharing in the notice thereof . * the heart knoweth his owne bitternesse , and a stranger doth not intermeddle with his joy . so that his comfort may be compared to the new name given to gods servants , * which no man knoweth , save he that receiveth it . tim. all this proceeds on what is possible or probable , but amounts to no certainty . phil. well then , suppose the worst , this is most sure , though he die without tasting of any comfort here , he may instantly partake of everlasting joyes hereafter . surely many a despairing soule , groaning out his last breath , with feare and thought to sinke downe to hell , hath presently beene countermanded by gods goodnesse to eternall happinesse . tim. what you say herein , no man alive can confirme or confute , as being knowne to god alone , and the soule of the party . only i must confesse , that you have charity on your side . phil. i have more then charity , namely , gods plain & positive promise , * blessed are such as mourne , for they shall be comforted . now though the particular time , when , be not expressed , yet the latest date that can be allowed , must be in the world to come , where such mourners , who have not felt god in his comfort here , shall see him in his glory in heaven . tim. but some who have led pious and godly lives , have departed , pronouncing the sentence of condemnation upon themselves , having one foot already in hell by their owne confession . phil. such confessions are of no validity , wherein their feare bears false witnesse against their faith . the finenesse of the whole cloath of their life , must not be thought the worse of , for a little course list at the last . and also their finall estate is not to be construed by what was dark , doubtfull , and desperate at their deaths , but must be expounded , by what was plaine , cleare , and comfortable , in their lives . tim. you then are confident , that a holy life , must have a happy death . phil. most confident . the logicians hold , that , although from false premises a true conclusion may somtimes follow ; yet from true propositions , nothing but a * truth can be thence inferred , so though sometimes a bad life may be attended with a good death , ( namely , by reason of repentance , though slow , sincere , though late , yet unfaigned , being seasonably interposed ) but where a godly and gracious life hath gone before , there a good death must of necessity follow ; which , though sometimes dolefull ( for want of apparent comfort ) to their surviving friends , can never be dangerous to the party deceased . remember what s. paul saith , * our life is hid with christ in god . tim. what makes that place to your purpose ? phil. exceeding much . five cordiall observations are couched therein . first , that god sets a high price , and valuation on the soules of his servants , in that he is pleased to hide them : none will hide toyes , and trifles , but what is counted a treasure . secondly , the word hide , as a relative importeth , that some seeke after our soules , being none other then sathan himself , that roaring lyon , who goes about * seeking , whom he may devour . but the best is , let him seeke , and seeke , and seeke , till his malice be wearie , ( if that be possible ) we cannot be hurt by him , whilst we are hid in god . thirdly , grant satan find us there , he cannot fetch us thence : our soules are bound in the bundle of life , with the lord our god . so that , be it spoken with reverence , god first must be stormed with force or 〈◊〉 , before the soule of a saint-sinner , hid in him , can be surprized . fourthly , we see the reason , why so many are at a losse , in the agony of a wounded conscience , concerning their spirituall estate . for they looke for their life in a wrong place , namely to finde it in their owne piety , purity , and inherent righteousnesse . but though they seeke , and search , and dig , and dive never so deep , all in vaine . for though adams life was hid in himselfe , and he intrusted with the keeping his owne integrity , yet , since christs coming , all the originall evidences of our salvation are kept in a higher office , namely , hidden in god himselfe . lastly , as our english proverb saith , he that hath hid can finde ; so god ( to whom belongs the * issues from death ) can infallibly finde out that soule that is hidden in him , though it may seeme , when dying , even to labour to lose it self in a fit of despaire . tim. it is pitty , but that so comfortable a doctrine should be true . phil. it is most true : surely as * joseph and mary conceived , that they had lost christ in a crowd , and sought him three dayes sorrowing , till at last they found him beyond their expectation , safe and sound , sitting in the temple : so many pensive parents solicitous for the soules of their children , have even given them for gone , and lamented them lost ( because dying without visible comfort ) and yet , in due time , shall finde them to their joy and comfort , safely possessed of honour and happinesse , in the midst of the heavenly temple , and church triumphant in glory . xviii . dialogue . of the different time and manner of the comming of comfort to such who are healed of a wounded conscience . tim. how long may a servant of god lye under the burden of a wounded conscience ? phil. * it is not for us to know the times and the seasons , which the father hath put in his owne power . god alone knows whether their griefe shall be measured unto them , by houres , or dayes , or weeks , or moneths , or many yeeres . tim. how then is it that sain●… paul saith , that god will give us the * issue with the temptation , if one may long be visited with this malady ? phil. the apostle is not so to be understood , as if the temptation and issue were twins , both borne at the same instant ; for then no affliction could last long , but must be ended as soone as it is begun ; whereas we * read how aeneas truly pious , was bed-rid of the palsie 8. yeeres ; the woman diseased with a * bloody issue 12. yeeres ; another woman bowed by infirmity * 18. yeers ; and the man * lame 38. yeeres at the poole of bethesda . tim. what then is the meaning of the apostle ? phil. god will give the issue with the temptation , that is , the temptation and the issue bear both the same date in gods decreeing them , though not in his applying them : at the same time , wherein he resolved his servants shall be tempted , he also concluded of the means and manner , how the same persons should infallibly be delivered . or thus : god will give the issue with the temptation ; that is , as certainly , though not as suddenly . though they goe not abreast , yet they are joyned successively , like two links in a chaine , where one endeth , the other doth begin . besides , there is a two-fold issue ; one , through a temptation ; another , out of a temptation . the former is but mediate , not finall ; an issue , to an issue , onely supporting the person , tempted for the present , and preserving him for a future full deliverance . understand the apostle thus , and the issue is alwayes both given and applyed to gods children , with the temptation , though the temptation may last long after , before fully removed . tim. i perceive then , that in some , awounded conscience may continue many yeeres . phil. so it may . i read of a poore widdow , in the land of * limburgh , who had nine children , and for 13. yeares together , was miserably afflicted in mind , only because she had attended the dressing and feeding of her little ones , before going to masse . at last it pleased god , to sanctifie the endeavours of franciscus junius , that learned godly divine , that upon true information of her judgement , she was presently and perfectly comforted . tim. doth god give ease to all in such manner , on a sudden ? phil. o no : some receive comfort all in a lump , and in an instant they passe from midnight , to bright day , without any dawning betwixt . others receive consolation by degrees , which is not poured , but dropt into them by little and little . tim. strange , that gods dealing herein should be so different with his servants . phil. it is to shew , that as in his proceedings there is no * variablenesse , such as may import him mutable or impotent , so in the same there is very much variety , to prove the fulnesse of his power , and freedome of his pleasure . tim. why doth not god give them consolation all at once ? phil. the more to employ their prayers , and exercise their patience . one may admire why * boaz did not give to ruth a quantity of corn more or lesse , so sending her home to her mother , but that rather he kept her still to gleane ; but this was the reason , because that is the best charity , which so relieves anothers poverty , as still continues their industry ▪ god in like manner , will not give some consolation all at once , he will not spoil their ( painful but ) pious profession of gleaning ; still they must pray , and gather , and pray and gleane , here an eare , there a handfull of comfort , which god scatters in favour unto them . tim. what must the party doe when he perceives god and his comfort beginning to draw nigh unto him ? phil. as * martha , when she heard that christ was a comming staid not a minute at home , but went out of her house to meet him : so must a sick soule , when consolation is a comming , haste out of himselfe , and hie to entertain god with his thankefullnes . the best way to make a homer of comfort encrease to an ephah , ( which is * ten times as much ) is to be heartily gratefull for what one hath already , that his store may be multiplyed : he shall never want more , who is thankefull for , and thrifty with a little : whereas ingratitude doth not only stop the flowing of more mercy , but even spils what was formerly received . xix . dialogue . how such who are compleatly cured of a wounded conscience , are to demeane themselves . tim. give me leave now to take upon me the person of one recovered out of a wounded conscience . phil. in the first place , i must heartily congratulate thy happy condition , and must rejoyce at thy upsitting , whom god hath raised from the bed of despaire : welcome david out of the deepe , daniel out of the lions den , jonah , from the whales belly : welcome job from the dunghill , restored to health and wealth againe . tim. yea , but when jobs bretheren came to visit him after his recovery , every one gave him a piece of * money , and an eare-ring of gold : but the present i expect from you , let it be i pray some of your good counsell , for my future deportment . phil. i have need to come to thee , and commest thou to me ? faine would i be a paul , sitting at the feet of such a gamaliel , who hath been cured of a wounded conscience , in the height thereof : i would turn my tongue into eares , and listen attentively to what tidings he bringeth from hell it selfe . yea , i should be worse then the brethren of dives , if i should not believe one risen from the dead , for such in effect i conceive to be his condition . tim. but waving these digressions , i pray proceed to give me good advice . phil. first , thankfully owne god , thy principall restorer , & comforter paramount . remember that of * ten lepers , one onely returned to give thanks ; which sheweth , that by nature , without grace over-swaying us , it is ten to one if we be thankful . omit not also thy thankfulnesse to good men , not onely to such , who have been the architects of thy comfort , but even to those , who though they have built nothing , have borne burthens towards thy recovery . tim. goe on i pray in your good counsell . phil. associate thy self with men of afflicted minds , with whom thou mayst expend thy time , to thine and their best advantage . o how excellently did paul comply with aquila and priscilla ! as their hearts agreed in the generall profession of piety , so their hands met in the trade of * tent-makers , they abode and wrought together , being of the same occupation . thus i count all wounded consciences of the same company , and may mutually reap comfort one by another . onely here is the difference : they ( poore soules ) are still bound to their hard task and trade , whilst thou ( happy man ) hast thy indentures cancelled , and being free of that profession , art able to instruct others therein . tim. what instructions must i commend unto them ? phil. even the same comfort , wherewith thou thy selfe was * comforted of god : with david tell them what god hath done for thy soule ; and with peter , being strong * strengthen thy brethren : conceive thy 〈◊〉 like joseph , therefore sent before , and sold into the egypt of a wounded conscience , ( where thy feet were hurt in the stocks , the irons entered into thy soule ) that thou mightest provide food for the famine of others , and especially be a purveyor of comfort for those thy bretheren , which afterwards shall follow thee down into the same dolefull condition . tim. what else must i doe for my afflicted bretheren ? phil. pray heartily to god in their behalfe : when david had prayed , psal. 25. 2. o my god i trust in thee , let me not be ashamed ; in the next verse ( as if conscious to himself , that his prayers were too restrictive , narrow , and nigardly ) he enlargeth the bounds thereof , and builds them on a broader bottome ; yea , let none that wait on thee be ashamed : let charity in thy devotions have rechoboth , roome enough : beware of pent petitions confined to thy private good , but extend them to all gods servants , but especially all wounded consciences . tim. must i not also pray for those servants of god , which hitherto have not been wounded in conence ? phil. yes verily , that god would keepe them from , or cure them in the exquisite torment thereof : beggars when they crave an almes , constantly use one main motive , that the person of whom they beg may be preserved from that misery , whereof they themselves have had wofull experience : if they be blind , they cry , master god blesse your eye sight ; if lame , god blesse your limbs ; if undone by casuall burning , god blesse you and yours from fire . christ , though his person be now glorifyed in heaven , yet he is still subject by sympathy of his saints on earth , to hunger , nakednes , imprisonment , and a wounded conscience , and so may stand in need of feeding , cloathing , visiting , comforting , and curing : now when thou prayest to christ , for any favour , it is a good plea to urge , edge , and enforce thy request withall , lord grant me such or such a grace , and never mayst thou lord , in thy mysticall members , never be tortured and tormented with the agony of a wounded conscience , in the deepest distresse thereof . tim. how must i behave my self for the time to come ? phil. walke humbly before god , and carefully avoid the smallest sinne , alwaies remembring * christs caution ; behold thou art made whole , ●…inne no more , lest a worse thing come unto thee . xx . dialogue . whether one cured of a wounded conscience , be subject to a relapse . tim. may a man , once perfectly healed of a wounded con●…cience , and for some yeares in peaceable possession of comfort , afterwards fall back into his former disease ? phil. nothing appeares in scripture or reason to the contrary , though examples of reall relapses are very rare , because gods servants are carefull to avoid sinne , the cause thereof , and being once burnt therewith , ever after dread the fire of a wounded conscience . tim. why call you it a relapse ? phil. to distinguish it from those relapses more usuall and obvious , whereby such , who have snatcht comfort , before god gave it them , on serious consideration , that they had usurped that , to which they had no right , fall back again into the former pit of despaire : this is improperly termed a relapse , as not being a renewing , but a continuing of their former malady , from which , though seemingly , they w●…re never soundly recovered . tim. is there any intimation in scripture of the possibility of such a reall relapse in gods servants ? phil. there is , when david saith , psal. 85. 8. i will heare what god the lord will speake , for he will speake peace unto his people , and to his sain●…s , but let them not turn again to folly : this importeth , that if his saints turn again to folly , which by wofull experience , we find too frequently done , god may change his voice , and turn his peace , formerly spoken , into a warlike defiance to their importeth . tim. but this me thinkes is a diminution to the majesty of god , that a man , once compleatly cured of a wounded conscience , should again be pained therewith : let ●…ountebanks palliat cures break out aga●…n , being never soundly , but superficially healed : he that is all ●…n all , never doth his worke by halves , so that it shall be undone afterward . phil. it is not the same individuall wound in number , but the same in kind , and perchance a deeper in degree : nor is it any ignorance , or falshood in the surgeon , but folly , and fury in the patient , who by committing fresh sins , causeth a new pain in the old place . tim. in such relapses men are only troubled for such sins , which they have run on score since their last recovery from a wounded conscience . phil. not those alone , but all the sinnes which they have committed , both before , and since their conversion , may be started up afresh in their minds and memories , and anguish and perplex them , with the guiltinesse thereof . tim. but those sinnes were formerly fully forgiven , and the pardon thereof solemnly sealed , and assured unto them , and can the guilt of the same recoile again upon their consciences ? phil. i will not dispute what god may do in the strictnes of his justice : such seales , though still standing firm & fast in themselves , may notwithstanding breake off , and fly open in the feeling of the sick soule : he will be ready to conceive with himselfe , that as * shimei , though once forgiven his railing on david , was afterwards executed for the same offence , though upon his committing of a new transgression , following his servants to gath , against the flat command of the king : so god , upon his committing of new trespasses , may justly take occasion to punish all former offences ; yea in his apprehension , the very foundation of his faith may be shaken , all his former title to heaven brought into question , and he tormented with the consideration that he was never a true child of god . tim. what remedies doe you commend to such soules in relapses ? phil. even the selfe-same receipts which i first prescribed to wounded consciences , the very same promises , precepts , comforts , counsels , cautions . onely as jacob the second time that his sonnes went downe into * egypt , commanded them to carry double money in their hands ; so i would advise such to apply the former remedies with double diligence , double watchfulnes , double industrie , because the malignity of a disease is riveted firmer and deeper in a relapse . xxi . dialogue . whether it be lawfull to pray for , or to pray against , or to praise god for a wounded conscience . tim. is it lawfull for a man to pray to god to visit him with a wounded conscience ? phil. he may and must pray to have his high and hard heart , truly humbled , and bruised with the fight and sense of his sinnes , and with unfained sorrow for the same : but may not explicitely , and directly pray for a wounded conscience , in the highest degree , and extremity thereof . tim. why interpose you those termes explicitely and directly ? phil. because implicitly , and by consequence , one may pray for a wounded conscience : namely , when he submits himselfe to be disposed by gods pleasure , referring the particulars thereof , wholly to his infinite wisedome , tendring , as i may say , a blank paper to god in his prayers , and requesting him to write therein what particulars hee pleases ; therein generally , and by consequence he may pray for a wounded conscience , in case , god sees the same , for his owne glory , and the parties good ; otherwise , directly he may not pray for it . tim. how prove you the same ? phil. first , because a wounded conscience is a judgement , and one of the sorest , as the resemblance of the torments of hell . now it is not congruous to nature , or grace , for a man to be a free , and active instrument , purposely to pull downe upon himselfe , the greatest evill that can befal him in this worl●… . secondly , we have neither direction , nor president of any saint , recorded in gods word to justifie and warrant such prayers . lastly , though praying for a wounded conscience may seemingly scent of pretended humility , it doth really and rankly savour of pride , limiting the holy one of israel . it ill becoming the patient to prescribe to his heavenly physitian , what kind of physicke he shall minister unto him . tim. but we may pray for all meanes to increase grace in us , and therefore may pray for a wounded conscience , seeing thereby , at last , piety is improved in gods servants . phil. we may pray for and make use of all means , whereby grace is increased : namely , such means , as by god are appointed for that purpose ; and therefore , by virtue of gods institution , have both a proportionablenesse , and attendency , in order thereunto . but properly those things are not means , or ordained by god , for the increase of piety , which are only accidentally over-ruled to that end , by gods power , against the intention and inclination of the things themselves . such is a wounded conscience , being alwayes actually an evill of punishment , and too often occasionally an evill of sinne : the byas whereof doth bend and bow to badnesse ; though over-ruled by the aim of gods eye , and strength of his arme , it may bring men to the marke of more grace , and goodnesse . god can , and will extract light out of darknesse , good out of evill , order out of confusion , and comfort out of a wounded conscience : and yet darknesse , evill , f●…sion , &c. are not to be prayed for . tim. but a wounded conscience , in gods children , infallibly ends in comfort here , or glory hereafter , and therefore is to be desired . phil. though the ultimate end of a wounded conscience winds off in comfort , yet it brings with it many intermediate mischiefs and maladies , especially as managed by humane corruption : namely , dulnesse in divine service , impatience , taking gods name in vaine , despaire for the time , blasphemy ; which a saint should decline , not desire ; shun , not seek ; not pursue , but avoid , with his utmost endeavours . tim. is it lawfull positively to pray against a wounded conscience ? phil. it is , as appeares from an argument taken from the lesser to the greater . if a man may pray against pinching poverty , as wise * agur did ; then may he much more against a wounded conscience , as a far heavier judgement . secondly , if gods servants may pray for ease under their burthens , whereof we see divers particulars in that * worthy prayer of solomon ; i say , if we pray to god to remove a lesser judgement by way of subvention , questionlesse we may beseech him to deliver us from the great evill of a wounded conscience , by way of prevention . tim. may one lawfully praise god , for visiting him with a wounded conscience ? phil. yes verily . first , because it is agreeable to the * will of god , in every thing to be thankfull ; here is a generall rule , without limitation . secondly , because the end , why god makes any work , is his owne glory ; and a wounded conscience being a work of god , he must be glorified in it , especially seeing god shews much mercy therein , as being a punishment on this side of hell fire , and lesse then our deserts . as also , because he hath gracious intentions towards the sick soule for the present , and when the maladie is over , the patient shall freely confesse , that it is good for him that he was so afflicted . happy then that soule , 〈◊〉 in the lucid intervals of a wounded conscience can praise god for the same . musick is sweetest neere , or over rivers , where the eccho thereof is best rebounded by the water . praise for pensivenesse , thanks for teares , and blessing god over the flouds of affliction , makes the most melodious musick in the care of heaven . the conclusion of the author to the reader . and now god knows how soon it may be said unto me , physitian heale thy selfe , and how quickly i shall stand in need of these counsels , which i have prescribed to others . herein i say with eli to * * 1 sam. 3. 18 samuel , it is the lord , let him do what seemeth him good : with * * 2 sam. 15 26. david to zadock , behold here i am , let him do to me as s●…emeth good unto him . with the * * acts. 21. 14. disciples to paul , the will of the lord be done : but oh how ea●…ie it is for the mouth to pronounce , or the hand to subscribe these words ! but how hard , yea without gods garce , how impossible , for the heart to submit thereunto ! only hereof i am confident , that the making of this treatise , shall no wayes cause or hasten a wounded conscience in me , but rather on the contrary ( especially if as it is written by me , it were written in me ) either prevent it , that it come not at all , or deferre it that it come not so soon , or lighten it , that it fall not so heavy , or shorten it that it last not so long . and if god shall be pleased hereafter to write * * job . 13. 26 bitter things against me , who have here written the sweetest comforts i could for others , let none insult on my sorrowes : but whilst my wounded conscience shall lye like the * * acts 3. 2. criple , at the porch of the temple , may such as passe by be pléased to pit●…y me , & permit this booke to beg in my behal●…e , the charitable prayers of well disposed people ; till divine providence , shall send some peter , some pious minister , perfectly to restore my maimed soule to her former soundnes . amen . finis . notes, typically marginal, from the original text notes for div a40653e-160 exod. 21. 4. notes for div a40653e-1430 * psa. 38. 3 * psal. 51. 17. * 1 ▪ sam. 24. 5. * angelicū vulnus ver●… medicus qualiter factū sit indicare noluit , dum illud postea curare non destinavit . de mirab. . scrip●… . lib. 1. c. 2. * exod. 1. 19. * psal. 21. 3. * gal. 4. 26. eph. 2. 19. heb. 12. 22 ▪ * psa. 123. 2 ▪ * luke 21. 26. * revel. 3. 10. * isa. 58. 7. * 1 sam. 17. 36. 2 cor. 1. 10 * psa. 23. 4 * prov. 18. 14. * heb. 4. 12 * jer. 20. 4. * prov. 31. 6. * psa. 38. 2 * col. 4. 14. * sir tho. norris , president of munster , ex levi vul●…ere neglecto sublatus . cambdens elizab. an. 1641. * 1 cor. 8. 12. * ●…sa ' . 69. 26. * 1 sam. 1. 13. 14. * rev. 2. 5. * mat. 18. 3 * 2 kings 4. 34. * zacha. 4. 7. * 1 king : 22. * deut. 32. 39. * john 7. 15. * g●… . 38. 36. * isaiah 1. 18. * compare gen. 28. 20. with gen. 35. 1 * psal. 119 106. * mark 16. 3. * isa. 61. 3 : * isa. 14. 23 * solinus polyhistor in judea . * phil. 3. 1●… * 1 kings 3 19. * jo●… 13. 15 * exo. 6. 9. * psal. 90. 14. * jer. 48. 10 * deut. 15. 21. * 1 kings 18. 21. * cambd. brit. in durham . * ifitrains on sunday before messe , it will raine all weeke more or lesse . a popish old ●…ime . * 2 sam. 12. 13. mat. 3. 6. * dan. 7. 9. * deu. 29. 5. * 2 kings 5 12. * luk. 15. 21 * ephes 6. 12. * psal. 121 1. * isa. 55. 3. & 58. 8. * 1 kings 18. 43. * psal. 32. 9. * james 1. 3. isa. 61. 1. * acts 26. 2 * psa. 23. 2 * psa. 69. 2. * compare p●…al . 102. 6 with psa. 102. 5. * judg. 13. 23. * acts 2. * ephes. 4. 19. * hos. 2. 6. * 2 cor. 12 7. * john 2. 4. * mat. 17. 19. * 1 cor. 15 58. * mar. 8. 26. * rom. 8. 26. * prov. 14. 10. * rev. 2. 17 * mat. 5. 4. * ex veris possunt , nil nisi ve●…a sequi . * col. 3. 3. * 1 pet. 5. 8 * psal. 68. 20. * luk. 2. 48 * act. 1. 7. * ●… cor. 10. 13. * act. 9. 33 * mat. 9. 2. * luk. 13. 11. * joh. 5. 5. * melchior adamus in vita theologorum 〈◊〉 pag. 198. * jam. 1. 17 * ruth 2. 8 * joh. 11. 20 * exo. 16. 36. * job 42. 11 * luk. 17. 17. * act ▪ 183. * 2 cor. ●… . 4. * luk. 22. 32. * joh. 5. 14. * 1. kin ▪ 2. 44. * gen. 43. 12. * pro. 30. 8 * 1 kings 8. 33. * 1 thes. 5. 18. ephes. 5. 20. psal. 103. 22. & 145. 10. andronicus, or, the vnfortunate politician shewing sin stoutly punished, right surely rescued / by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40648 of text r16036 in the english short title catalog (wing f2403). 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. 144 kb of xml-encoded text transcribed from 87 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40648 wing f2403 estc r16036 13150043 ocm 13150043 98091 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. a40648) transcribed from: (early english books online ; image set 98091) images scanned from microfilm: (early english books, 1641-1700 ; 417:14) andronicus, or, the vnfortunate politician shewing sin stoutly punished, right surely rescued / by tho. fuller ... fuller, thomas, 1608-1661. [173] p. printed by w. wilson for john williams ..., london : 1646. reproduction of original in bodleian library. includes index. eng andronicus -i comnenus, -emperor of the east, d. 1185. byzantine empire -history -comneni dynasty, 1081-1185. a40648 r16036 (wing f2403). civilwar no andronicus, or, the vnfortunate politician. shewing, sin stoutly punished. right surely rescued. by tho. fuller. b.d. fuller, thomas 1646 26097 6 10 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 rina kor sampled and proofread 2002-10 rina kor text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion andronicvs , or , the vnfortunate politician . shewing , sin stoutly punished . shewing , right surely rescued . eccles. 8. 11. because sentence against a dull worke is not executed speedily , therefore the heart of the sons of men is fully set in them to doe evill . by tho. fuller . b. d. london , printed by w. wilson , for john williams , at the crowne in st. pauls church-yard . 1646. to the reader . we read of king * ahashuerosh , that having hishead troubled with much businesse , and finding himselfe so indisposed , that hee could not sleep , hee caused the records to be called for , & read unto him ; hoping thereby to deceive the tediousnesse of the time , ( an honest fraud ) and that the pleasant passages in the chronicles would either invite slumber unto him , or enable him to endure waking with lesse molestation . we live in a troublesome and tumultuous age ; and hee needs to have a very soft bed , who can sleep soundly now a-dayes , amidst so much loud noise , and many impetuous rumors . wherfore it seemeth to mee , both a safe and cheap receipt , to procure quiet and repose to the mind which complains for want of rest , to prescribe unto it the reading of history . great is the pleasure and profit thereof . * zaccheus , wee know , was low and little in stature , but when hee had borrowed some height from the fig-tree , into which he climbed , the dwarfe was made a gyant on a suddain ; last minute beneath the armes , but now grown above the heads of other men . thus our experimentall knowledge is , in it selfe , both short and narrow , as which cannot exceed the spanne of our owne life . but when wee are mounted on the advantage of history , we can , not onely reach the yeere of christs incarnation , but , even touch the top of the worlds beginning , and at one view over-see all remarkable accidents of former ages . wherefore , untill such time , as i shall by gods providence , and the authority of my superiors , bee restored to the open exercise of my profession , on termes consisting with my conscience , ( which welcome minute , i doe heartily wish , and humbly wait for ; and will greedily listen to the least whisper sounding thereunto ) it is my intent ( god willing ) to spend the remnant of my dayes in reading and writing such stories as my weak judgement shall commend unto me for most beneficiall . our english writers tell us of david king of the scots , that whilst he was prisoner in a cave in nottingham castle , he , with his nailes , shall i say carved , ( or ) scratched out the whole history of our saviours passion , in the wall . and although the figures be rough and rude , yet in one respect they are to bee compared unto , yea , preferred before the choysest pieces , and most exact platformes of all engravers , being done at such disadvantages ; cut out of a maine rock , without any light to direct him , or instruments to help him , besides his bare hands . the application of the story serves mee for manifold uses . first , here i learn , if that princes , then meaner persons , are bound to finde themselves some honest employment . secondly , that in a sad and solitary condition , a calling is a comfortable companion . thirdly , where men want necessaries , fit tooles and materialls , the worke that they doe , ( if it be any degree passable , ) deserves , if not to bee praised , to bee pardoned . which encourageth me to expect of the charitable reader , favour for the faults in this tract committed , when hee considers the author in effect banished , & booklesse , and wanting severall accommodations requisite to the compleating an history . noah , to make an essay * , whether the waters were abated from the face of the earth , before hee would adventure to expose the whole fraught of his arke to danger , dispatch'd a dove to make discovery , and report unto him the condition of the world , intending to order himselfe accordingly . a deep deluge hath lately over-flowed the whole kingdome , to the drowning of many , and dangering of all . i send forth this small treatise , to try whether the swelling surges , and boyling billowes in mens breasts , ( flowing from the distance in their judgments , and difference in their affection ) begin now to asswage , and whether there be a dry place for this my innocent dove , safely to settle her selfe . if shee finde any tollerable entertainment , or indifferent approbation abroad , it will give mee encouragement to adventure a volumne of a more usefull subject , and greater concernment in the view of the world . thine in all christian offices , tho. fuller . the index . a book ▪ parag. alexius comnenus most debauched , 1 1 foolishly rejoyceth at the death of andronicus . 2 15 wanted rather breeding than parts . 3 9 stoutly refuseth to signe the warrant for his mothers death . 3 11 yeelded at the last , conquered with importunity . 3 13 hunted after himselfe , when sent a hunting 3 14 the cruell manner of his death 3 18 anna , widdow to alexius , wooed by andronicus 3 19 , 20 married unto him some weeks after her husbands death . 3. 21 compared to anne , wife to our king richard the third . bemoaneth her miserable success . 4 9 dispossest by an harlot of her husbands affections . 4 10 b bo. pa. basilius , a bishop , his character . 2 8 his speech to andronicus , desiring him to be emperour . 2 9 his rejoynder to andronicus upon his refusall . 2 11 made patriark of constantinople . 4 12 reproved for his over-melding in temporall matters . 4 13 proudly pleads in his owne defence . 4 14 crowneth isaacius emperour . 6 11 maketh a sermon-like oration unto him , touching the duty of princes . 6 12 continueth in safety and honour , contrary to all expectation . 6 16 dyeth in his bed . 6 17 conjectures concerning gods proceedings towards him . 6 18 begger , vnjustly accused for a conjurer . 2 19 delivered to the fury of the people . 2 20 by them miserably massacred 2 21 bow-string , mockingly call'd by andronicus , the medicine for all maladies . 3 18 c bo. p. caesar , an italian lord , 1 7 poysoned . 3 8 combination , of severall great lords to fetch in andronicus . 1 6 a catalogue of their hard names . 1 7 finde themselves too late deceived in andronicus . 2 17 by whom they are slighted and neglected . 2 18 the vitiousnesse thereof described . 1 4 constantinople conquered , as soon as entred by andronicus . 1 14 preserved by him from the rapine of his army , how , and why . 1 18 the walls thereof repaired by andronicus . 3 24 adorned by him with severall stately structures . ibid. conto-stephanus , admirall of the gallies . 1 7 betrayed the fleet to andronicus . 1 13 by whose cruelty his eyes were afterward bored out . 3 27 coronations of usurpers , why more pompousin state , then those ▪ of lawfull princes . 2 14 d. devil , why he coucheth his answers in obscurity . 5 12 his alphabet to be read backward . 5 13 such as have his text , still need his comment . 5 14 drexelius , his charitable opinion of andronicus . 6 7 ducas-alexius , in vain praiseth himselfe as fit for the empire . 3 31 e franks , many dwelling in the city of constantinople . 1 17 ingrosse all the trade from the natives . ibid. cruelty exposed to bee spoyled and killed by the paphlagonian armie . 1 18 g georgius dysipatus . 1 7 intended to be roasted by andronicus .. 3 27 grecians , no skilfull mariners . 1 12 h bo. p. hermite , his oration against clergie mensmedling in civil affaires . 4 13 husbandry much advanced by andronicus . 3 26 i jester , at the court neglected by andronicus , as beneath his anger . 3 6 jests of andronicus on dying men . 3 18 isaacius , commended by mamalus to be made emperour . 3 30 in vaine opposed by ducas . 3 31 reasons rendred of his miraculous preservation . 5 5 flyeth into the great church . 5 4 by his eloquence perswadeth the people to save him . ibid. he is solemnly crowned emperour . 6 11 l lapardus , his speech to the lords of the combination . 1 5 his character . 4 6 favoureth andronicus too long , and yet deserteth him too soone . 4 7 bo. p. his speech on the scaffold , when his eyes were bored out . 4 8 library , of andronicus , full of rarities , plundered by the soldiers . 5 7 m mamalus , with a milde answer pacifieth the passion of caesarissa . 3 4 his speech to the lords in the behalfe of isaacius . 3 30 brought naked to the stake . 4 3 there cruelly burnt . 4 4 whilst andronicus barbarously insulteth over him . 4 5 manuel , the late deceased emperor , hath his ashes derided by andronicus . 2 45 manuel son to andronicus . 3 15 refuseth to execute xene the empresse ibid. modestely answereth his fathers arguments . 3 16 opposeth the bloudy edict . 3 27 his eyes bored out by isaacius . 6 19 maraptica , an impudent harlot , her cunning carriage , & great wealth . 5 10 maria caesarissa , 1 7 her embassy to andronicus . 1 8 bo. p. excessive passion . 3 1 her cholerick speech to the lords of the combination 3 3 mutability of peoples affection . 6 10 n newters : their base temper . 1 11 p. palace of andronicus spoiled 5 6 patience of andronicus . 6 5 popular tumults most dangerous . 5 7 presages of andronicus his death , 5 2 contemned by him . 5 3 protosebastus alexius , 1 2 makes preparation against andronicus . 1 11 overcome , and despightfully used . 1 15 s seth , a famous conjurer . 5 12 scripture wrested by andronicus to countenance his cruelty . 3 28 sea , why offended at andronicus . 5 15 ship-wrackt goods preserved by andronicus , for the owners . 3 25 stephanus hagiocristophorita , 1 7 bo. p. stifleth xene the empresse . 3 16 out of malice contriveth the ruine of trypsycus . 4 16 t theodorus , the patriarke . 1 3 confounded with the complements of andronicus . 2 2 retiroth to the island of teribynthus . 4 9 severall reasons why hee left the court . 4 10 his quiet death , & decent buriall . 4 11 tortures , used by andronicus . 3 23 as extreame used upon him . 6 1. 2 traitors , caught in their own subtlety . 5 5 tyrant , his true description . 4 2 v vertues of andronicus . 3 23 x xene , the mother empresse her voluptuousnesse . 1 2 even when nearest to greatest danger 1 10 accused of high treason , that shee would betray belgrade to the king of hungarie . 3 9 stifled between two pillowes . 3 16 andronicus or the vnfortunate polititian . the first booke . 1. alexius comnenus , only son of manuel comnenus , succeeded his father in the empire of constantinople . a child hee was in age & judgment : of wit , too short to measure an honorable sport , but lost himselfe in low delights . hee hated a booke , more then a monster did a looking-glasse , and when his tutor indeavored to play him into schollership , by presenting pleasant authors unto him , hee returned , that learning was beneath the greatnesse of a prince , who , if wanting it , might borrow it from his subjects , being better stor'd ; for ( saith hee ) if they will not lend mee their braines , i le take away their heads . yea he allowed no other librarie , then a full stor'd cellar , resembling the butts to folioes . barrells to quartoes , smaller runlets , to lesser volumns , and studied away his time , with base company , in such debauchednesse . 2. leave wee alexius drowning his care , or rather carelesnesse in wine , to behold zene his mother the regent empresse . surfeting also in pleasure with her husband proto-sebastus , who had married her , since the decease of manuel her late husband . this proto-sebastus a better stallion , then warre-horse , was a perfect epicure , ( so that apitius , in comparison of him , was a churle to starve himselfe , ) better at his palat , then his tōgue , yet better at his tongue , then his armes , being a notorious coward . he , with the empresse , conspired to the dissolute education of young alexius , keeping him in constant ignorance of himself , their strength consisting in his weakenesse , who had he been bred to understand his owne power , might probably have curb'd their exorbitances . 3. the bodie of the grecian state , at this time , must needs be strāgely distempered , under such heads . preferment was only scattered amongst parasites , for them to scramble for it . the court had as many factions , as lords , save that all their divisions united themselves in a generall vitiousnesse ; and that theodorus the patriarh , was scoffed at by all as an antick for using goodneesse , when it was out of fashion and was adjudged impudent , for presuming to be pious alone by himselfe . 4. as for the city of constantinople , the chief seate of the grecian empire ; she had enjoyed happinesse so long , that now she pleaded prescription for prosperity . because living in peace time out of mind , she conceived it , rather a wrong , to have constant quiet denied , than a favour , from heaven , to have it continued vnto her . indeed , shee was grown sicke , of a surfet of health , and afterwards was broken , with having too much riches . for instead of honest industrie , & painfull thrift , which first caused the greatnes of this city : now flowing with wealth , there was nothing therein , but the swelling of pride , the boiling of lust , the fretting of envie , and the squeezing of oppression . so that should their dead auncestours arise , they would be puzzl'd to see constantinople for it felfe , except they were directed there unto , by the ruines of st. sophies temple . true it was , some years since , upon agreat famine , some hopes were given of a generall amendment . during which time , riot began to grow thrifty , pride to goe plaine , gluttons to fast , and wantons were starv'd into temperance . but forced reformation will last no longer , then the violent cause thereof doth continue . for soon after , when plenty was again restord , they relapsed to their former badnesse ; yea afterwards became fouler for the purge , and more wanton for the rod , when it was removed . 5. now there was an antifashion in the grecian empire , maintained by some lords of antient extraction , who were highly offended at the great power whch proto-sebastus , and l. xene the empresse usurped to themselves ; and meeting privatly together , andronicus lapardas , as prolocutor for the rest , vented his discontentment . complaining , it was more then high time , that they now awake out of the lethargie of security , into which , by fooles lullabyes , they had cousened themselves . that they in the empire , which have most at the stake , are made only lookers on ; sometimes admitted to the counsell , out of complement , and for countenance barely to concurre ; but for the maine kept in ignorance of most materiall passages . that their names are all branded for death , and that no love to their persons , but fear what might follow , had hitherto secured their lives . in a word ; that they must speedily resolve on some projects for their protection , or else they should approve themselves heirs to epimetheus , who is not found to have left any land unto his sonnes , but only to have bequeathed an uselesse sorrow unto them , for their portion . hereupon they entred into a strict combination with themselves secretly , vowing that they would improve their utmost might to bring in andronicus comnenus , a prince of the bloud , one of great parts and abilities , ( but lately banished out of the empire ) to counterpoise the power of proto-sebastus , and to free young alexius from the wardship of such as abused him . we wil present the reader with a list of their titles and offices , who were ingaged in this designe ; intreating him not to be offended with us , because of the hardnesse and length of their names ; but rather with their god-fathers who christened them . we have an english proverbe that bones bring meat to town , and those who are desirous to feast themselves on the pleasant & profitable passages of historie , must bee content some time to stoope their stomacks to feed on hard words , which bring matter along with them . 7. first , maria prophyrogenita caesarissa daughter to manuel the late emperour , by a former wife , halfe sister to alexius the young emperour . 2. caesar her husband , an italian lord , who was so overtopt with the high birth , and spirit of his wife , that in this historie we find him not grown much above the bare mention of his name . 3. conto-stephanus , the great duke , admirall of the galleys . 4. camaterus basilius president of the city . 5. hagiochristophorites stephanus , captaine of the guard . 6. disypatus georgius lecturer in the great church , ( an higher office , then the moderne acceptation of the word doth imply . ) 7. tripsycus constantinus one of the most noble extractions . 8. macroducas constantinus , no whit inferiour to him in pedegree , or power . 9. andronicus lapardas , formerly mentioned , together with the aforesaid 10. theodorus , the patriark , last named , because least interessed . for in matters of piety , hee was governed by his conscience , but in matters of policy , by good company ▪ being therein himselfe utterly unskilled : and strangers in unknowne waies commonly follow the most beaten tract of others before them . all these joyn'd in a league to bring andronicus home to constantinople , who , what he was , and how qualified , we will not forestall the reader , conceiving it , though something painefull , yet more healthfull for him to gaine his character by degrees in the sequell of his actions , wherein he will sufficiently discover himselfe , without our description of him . 8. now maria caesarissa was imployed unto andronicus ( having ability in her selfe , and advantage by her sex for the cunning carriage of the matter ) to acquaint him with their designes . she comming to oenaeum , where he liv'd in banishment , informed him of the generall discontent in the grecian empire : and how those which basely served xene , did only command in the state . that , besides those great persons , ( whose names she presented in writing ) many others ( as yet scrupulous newters ) would have their doubtes fully satisfied , and declare on his side when they saw him appeare with a powerfull army . that it would be a meritorious worke to enfranchise his kinsman alexius from their slavery , where-under he , and the grecian empire did grone . 9. welcom was this invitation to andronicus , to be requested to doe , what of himselfe he desired . how willingly doth the fire fly upwards , especially when employed to fill up a vacuity ; because then doing 3. good offices , with one motion ; namely , expressing its dutifulnesse to the dictates of dame nature ; and contributing in case of necessity , to the preservation of the universe ; and pleasing its owne peculiar tendency , which delights in ascending : such now the condition of andronicus , who in this undertaking , would show courteous in granting the request of his friends , appeare pious in promoting the generall good , and withall satisfie the appetite of his owne ambition and revenge . wherefore with treasure , whereof he had plenty , he provided men and armes , and prepared with all speed for the expedition . 10. but he could not be more busie about his war , then xene was imployed about her wantōnesse , counting in life all spilt , that was not sport , who to revenge herselfe on envious death , meant in mirth to make herselfe reparation , for the shortnesse of her life . that time , which flieth of it selfe , she sought to drive a way , with unlawful recreations . and though musicke did jarre , and mirth was prophanesse , at this present time , wherein all did feele what was bad , and feare what was worse , yet shee by wāton songes ( panders to lust ) and other provocatives , did awake the sleeping sparks of her corruption , into a flame of open wickednesse . 11. but it was a great and sudden abatement to her jollity to heare , that andronicus , with a puissant armie , was approaching the city . alexius protosebastus , her minion , did woe al people to make resistance . but he found abundance of neuters , ( of that luke-warme temper ) which heaven and hell doth hate , ) who would not out of their houses , but stay at * home and side with neither party , these did maintaine that the publicke good was nothing but the result of many mens particular good , and therefore held ; that in saving their own they advanced the generall . indeed they hop'd , though the great vessell of the state was wrackt , in a private fly-boat of neutrality , to waft their own adventure safe to the shore . but who ever saw dauncers on rops , so equally to poise themselves , but at last they fell downe and brake their necks ? and we will take the boldnesse to point at these hereafter , and to show what was their successe . 12. the best thing wch befrended protosebastus ( next to his owne money ) was the obliging disposition of xene . she had as many nets as gestures to catch affections in , and with her smiles , did not onely presse , but pay all carpet knights , and amorous persons to be of her partie . the city of constantinople was thrice walled , with wood , stones , and bones , plenty of shipping , artificiall fortifications , and multitudes of men . the worst was , their arsenall was a goodly stable of gallant wooden horses , but they wanted riders to manage them , the grecians ( at this time ) being very simple seamen , though nature may seeme both to woe and teach them to be skilfull mariners , by affording them plenty of safe harbours . however the grecians conceiving navigation beneath their honour ( which indeed was above their industrie , ) resigned the benefit of trading in their owne seas to the italians of pisa , genoa , florence , and venice . protosebastus hired mercenary mariners of these , and with them man'd his ships , stopping the passages of propontis , by which andronicus coming from paphlagonia , out of the lesser asia , was to passe . 13 but now an admirall was to be provided for his navie : conto-stephanus the great duke , formerly mentioned , challenged the place as proper to himselfe , scorning to be made a stale to weare the style in peace , and not to execute the office in warr , when occasion was offered to shew his valour , and serve his countrie . what should protosebastus do ? it is equally dangerous to offend , or imploy him . yet he resolves on the latter , not willing to teach him , to be dishonest by suspecting him , and conceiving it to be an engagement , on a noble nature to be trusty , because he was trusted . but he no sooner received the charge , but betrayed all the galleyes to andronicus , whereby in an instant he was made master of all those seas . the news whereof being brought to the city ; oh what riding , what runing , what packing , what posting ! happy he that could trip up his neighbours heeles , to get first into the favour of andronicus . many that stak't their wives and children at home in the city , had laid good betts abroad on the opposite party . 14. andronicus being easily wafted over , comes to the gates of constantinople . here to oppose him , there was rather a skirmish then a fight , or rather a flourish then a skirmish , the land forces consisting of two sorts . first old souldiers , who formerly having been notorious plunderers , had their armes so pressed downe , with the weight of the peoples just curses , that they could not lift up their swords to any purpose , but having formerly preyed on their friends , were made a prey to there foes : secondly citizens ; vsed onely to traverse their shops , and unacquainted with military performances . the city once entred , was instantly conquered , ( whose strength was much overfam'd ) such populous places , like unweildy bodies , sink with their owne weight . 15. protosebastus was taken prisoner , and was kept some dayes and nights waking , being pinch'd , when once offering to shut his eyes . a torment which we meet not with to be used to so high a person , though ( they say ) of late in fashion , for the discovery of witches . but to put him out of his paine , andronicus is conceived by some , mercifull unto him , in causing his eyes to be bored out , seeing it was lesse torture not to see , then not to sleepe ; so much for this great coward , though this his character , cannot be guessed from his demeanour herein , seeing a better souldier might have been worsted in this expedition againg force , of open foes , and fraud of seeming freinds , it being impossible to make them fight , who are resolved to flye . 16. the army thus entring the city , some outrages , they must of course commit , but those , neither for number or nature , such as might have been expected : for when a place is taken by assault , the most strict commanders are not able to keep the mouthes of their souldiers swords fasting , but may be commended for moderate , if they feed not to a surfet . besides , such was the infinite wealth of constantinople , her treasures would tempt the fingers of saints , much more of souldiers ; the paphlagonians , ( whereof the army consisted , ) vowed , that seeing their swords had done so good service , they would make hilts of gold , for their blades of steele . 17. there was then inhabiting in the city of constantinople , multitudes of frankes ( understand french , germanes , and principally italians , ) so that well might this city be called new rome , from the aboundance of latins that lived therein , these first by manufactures , and then by merchandice , got great wealth , ( their diligence being more , and luxurie lesse then the greekes , ) insomuch that they ingrossed all trading to themselves . this attracted the envie of the natives , that strangers should suck the marrow of the state , alledging , that in processe of time , the ivie would grow to be an oake , & those prove absolute in their owne power , which , at first , were dependent for their protection . andronicus with some-thing more than a bare connivance , though lesse then a full command , freely consigned these frankes over to the rapine of his army . 18. such of them as related , by former freindship or alliance to the grecians , fled to them for shelter , who , instead of preserving , persecuted them , their company being conceived infectious , lest it should bring the plague of the souldiers fury along with it . and who findes a faithfull friend in miserie ? all their goods were spoild , and most of there lives spill'd , save such as formerly had escaped by flight to their ships . thus andronicus found a cheap way , both to pay his souldiers , and please the people , who counted him an excellent phisitian of the state , and this a great cure done by him , in purging the superfluous , yea noxius aliens out of the city . indeed carefull he was to preserve the city it selfe from spoiling , as having then a squint eye at the empire ; and knowing constantinople , to be the seat thereof , he would not deface that faire chaire into which , in due time , he hop'd himselfe to sit downe . the second booke . 1. andronicus being thus peaceably possess'd of constantinople , first made his humble addresse to the yong emperour alexius , and ceremoniously kissed his feet . the spectatours variously commented on his prodigious humility therein , some conceiving , he mean't to build high , because he began so low ; others thinking that their toes had need beware the cramp , whose feet he kissed . 2. the next stage , whereon his hypocrisie acted , was the great church it selfe , where , meeting theodorus the patriarke at the doore , he incountred him with transcendent courtship , protesting , that in him , he beheld the pattern of of chrysostome , his famous predecessour , it being questionable , whether that worthy father , did more truly survive , in the learned books , he left to posterity , or in the lookes and life of theodorus . and whil'st the patriark was meditating a modest replie , andronicus did powr complements , so full and fast upon him , that stifel'd therewith , he could breath no answer in returne , but only fell into a swound of amazement . 3. hence , he advanced into the quire , unto the monument of manuel his kinsman , and late emperour . at sight whereof , the teares trickled downe his reverent cheekes , as if they had run a race , which of them , should be the foremost : some interpreted this , the love which andronicus bare to the memorie of the dead emperour , and others feared , that as the moist dropping of stones is the foure-runner of foule weather ; so this relenting of his hard heart , presaged some storme to follow after , in the state . then coming to manuels tombe , ordering his voice so low , as seeming he might not bee , and yet so loud , as certaine hee was heard , what he spake , he expressed himselfe to this effect . 4. deare manuel , my loyaltie stiles thee soveraign , but my bloud calls thee cosin . i will not say it was thy fault , but my fate , not to have my love to thee understood , according to the integrity of my intentions . my innocence , by thee , was banished into a farre countrie . the burthen did not greive mee , but the hand that laid it on ; not somuch to be an exile , as an exile made by thee . however , all my revenge vnto thee , shall be in advancing the honour and safety of thy sonne alexius , to free whose innocence , from the abuse of his friend-pretended-enemies , i have embarked my selfe , in a dangerous and desperate designe : yea my manifold infirmities ( of which i am most conscious ) grieve mee not so much , in my owne behalfe , as because thereby i am rendred dis-able , from being serviceable to your sonne , in so high a degree , as i desire . 5. then sinking his voyce , past possibility of being overheard , he continued . base bloudy hound , which chasest me from place to place . i here arrest thy drowsie ashes , it being now past thy power to breake this marble chest . i scorne to ungrave thy dust , ( wishing that all my enemies were as sumptuously entombed , ) but thy sonne , wife , daughter , favourites , friends , name , memory , i will utterly destroy . the poets phansie begat three furies in hell , and i will be the fourth on earth . 6. some will demand , how we came to the knowledge of this speech , being so secretly delivered ? it is answered , it is possible some invisible eare might lie in ambush within the earereach of his words . besides , let not me be challenged for a libell , who can produce the party from whom i received it ; and amongst others , discharge my selfe on one principall * author of excellent credit . though i believe that this speech was never taken from the originall of andronicus his mouth , but was translated from the black coppie of his wicked actions , which afterward he committed . 7. his devotions ended , hee retired to his owne house , and there lived very privately , as renouncing all worldly pompe and pleasure , whilst his engineeres , under-hand , were very active to procure the empire for him , which was thus contrived : a petition was drawne , in the name of all the people , requesting andronicus , that hee would bee pleased , for the good of the state , to be chosen joynt emperour with alexius . this was subscribed by the principall men in everie place ; and then herds of silly soules did the like . they never consulted with the contents of the paper , whether it was bond , bill , libell , or petition . but thought it a sinne , not to score their marks , where they were told , their betters had gone before them . at first they wanted names for their parchmēt , but afterward , parchment for their names . here it would bee tedious to recount , what slights and forgeries were used herein . if any delayed to subscribe , they were presently urged with great mens presidents ; that it was superstition , to bee more holy than the bishops : rigour , to bee more just then the judges : malapartnesse , to pretend to more wisdome than so many states-men , who had already signed it . and thus , many fearefull souls were compell'd to consent , by the tyranny of others examples . indeed some few there were , which durst be honest , whose soules did stand on a basis of their own judgements , without leaning , with implicite faith , on others . these disavowed this state-bigamie , protesting against the co-empireship of andronicus , and boldly affirming , that crownes take a master if they accept a mate . but then all their names , were returned unto andronicus , who registred them in his black kallender , who , for the present , did remember , and for the future would requite them . the principall agent , that openly promoted this businesse was basilius , a bishop , one that professed heaven , and practised earth , much medling in temporall matters , being both lewd and lazie in his owne profession : onely herein he had the character of a good church-man , that by his preaching and living he set forth his office accordingly . 9. and now the scene being covertly laid , in a solemne assembly , on a high festivall , this bishop , as the mouth of the rest , ( whose names hee held in a parchment roll ) represented to andronicus the sincere intentions , and earnest wishes of the state . most humbly requesting him , that he would be pleased so farre to ease the tender yeares of his dear kinsman , young alexius , as to beare halfe the burthen of the crowne , and to accept to bee joynt-emperour with him : presuming , that such was the goodnesse and humility of andronicus , that he would not disdaine a part , though hee did deserve the whole . and after a long oration concluded . thus anciently the roman senate coupled old delaying fabius , with over-hasty marcellus , blending youth with age , the swift with slow : wholsome mixture , when the one brought eyes , the other hands ; the one was for advice , the other for action . and thus alone it is possible that the distempered state of the grecian empire at this present , can be cured with this cordiall , and sacred composition , of the gravity of your highnesse , to temper the green yeares of alexius . 10. hereat andronicus discovered a strangenesse in his looks , as if he had needed an interpreter to understand the language which was spoken unto him ; and after some pause proceeded . let me not be censured for unmannerly in not returning my thanks , having my soule for the present possest with an higher employment of admiration , that so many aged states-men , as rich in wisedome , as yeares , should bee so much mistaken in mine abilities , as to conceive me in any degree fit for the moity of a crowne . goe chuse some gallant , whose very flesh is steele , can march all day , and watch all night , whose vast atchievements may adde honour unto your empire . alas ! my pale face , leane cheeks , dimnte eyes , faint heart , weak legges , speake me fit for no crowne , but a coffin , no royall robes , bvt a winding-sheet . nor am i ashamed to confesse , that my youth hath been exceeding vitious , wherein i spared the devill the paines of courting me , by preferring my selfe to his service : and now it is my onely joy , with griefe to recollect my former wickednesse . o flate i have found out a small private place , ( call it , as you please , least of cells , or greatest of graves , ) wherein i intend wholly to devote the remnant of my life to meditation of mortality . for seeing naturally our soules are too deeply rooted in earthlinesse , it is good to loosen them a little before , that so by death , they may be pluckt up with the more easinesse : not that wilfully , either out of lazinesse , or sullenesse , i decline to serve my country , which claimes a share in mee . but though i know i am not to live for my selfe , i am to dye to my selfe , and may now at this age , iustly challenge to my selfe a writt of ease , from all wordly employment . 11. but basilius perceiving that he did but complement a denyall , pressed him with the greater importunity : confessing it would torment the modesty of his highnesse to be told how high the audit of his vertues did amount , knowing that he desired rather to deserve then hear his own commēdations . but withall instantly intreated him to remember ( what he full well understood ) that the intreaties of a whole state , had the power of commands ; and that heaven it selfe was not so impregnable , but that it might be battered open , by the importunitie of poore petitioners , that from his acceptance of this their humble proffer , they should hereafter date the begining of their happinesse . that this day should stand in the front of their almanackes , and in scarlet text , as a leader , command over the rest , which followed it , as the new birth-day of the grecian empire . 12. how ever at that present nothing more was effected , & because it was late , the assembly was dismissed , only some principall persons were appointed with their private perswasions , to mollifie the stiffenesse of andronicus , who prevailed so farre , that meeting next morning in the full concourse of all sorts of people , andronicus , first loosned the vizard of his dissimulation for a time , letting it fairly hang by , at last it fell off of it's owne accord , and thankfully accepted their shouts , and exclamations , with god save alexius and andronicus joint emperours of greece . 13. then mounted on a high tribunall , he made an eloquent oration , as indeed he was not only sweet , but lushious in his language , and with the circles of fine phrases , could charme any stranger , both into love , and admiration of his person ; smiling , with a pleasant countenance , he told them , that he conceived his owne condition was represented in the eagle , displayed in the imperiall standard : for as naturalists report . that soveraigne of birds , renewes his age ; so hee seemed to himselfe growne young again : as if the heavens had bestowne upon him , new shoulders for new burdens . and seeing it was their pleasure , to elect him to the place , he promised to rescue right out of the paws of oppression , to be the only master of requests : so that all complaints , should have free accesse to him , and , if just , redresse from him . but especially he would be carefull of his owne conversation , intending , ( grace assisting him , ) to have a law in his owne example . in a word , his speech was all excellent good in it selfe , save for this only fault , that not one syllable thereof , was either truly intended or really performed . 14. the solemnites of his coronation were performed in great state , with much pompe and expence ; and wee may observe , that the coronations of usurpers , are generally more gorgious in their celebrations , than those of lawfull princes . for usurpers , out of excessive joy of what they have undeservedly gotten , care not what cost they lavish . besides , ceremonies are more substantiall to them , to tell the world what they are , who otherwise would take lesse notice of them , as not intituled by any right to the place they possess . wheras kings , on whose heads crownes are dropt from heaven , by lineall descent , often save superfluous charges , at their coronation , as being but a bare ceremony , deriving or adding no right unto them , but only clearing and declaring the same to others . 15 the noise of the peoples shouts , did allarm young alexius , which hitherto was fast sleeping in some obscure corner , and little dream't , that meane while , an empire was stollen away from him . but now coming to andronicus , he publickly congratulated his happinesse , & with a smiling countenance , embraced him , as hartily glad , that he had gotten so good a companion in so great an employment . wee read , that in the country of lituania , there is a peculiar custome that married men have adjutores tori , helpers of the marriage bed , which , by their consent , lye with their wives ; and these husbands are so farre from conceiving either hatred or jealousie against them , that they esteeme them their principall friends . surely the beds in that country are bigger than in other places : seeing amongst all other nations , a wife is a vessell , wherein the cape-merchant will not admit any adventurers to share with him . it seemes , alexius was one of this lituanian temper , that could accept a partner in his empire , tickled with joy at the shewes and solemnities of his coronation , ( and well might hee laugh till his heart did ake , ) though some did verily thinke , that amongst all the pageants there presented , he himself was the strangest , and most ridiculous spectacle . as for xene the empresse , shee appeared not at all in publike , being pensive at home , having almost wept out her owne eyes , because protosebastus had his bored out . 16. next very day , in all pattents and publick receipts , their names were transposed . first , andronicus , and then alexius , this reason being rendred , that it was unfitting that a youth should be preferred before so grave , and reverent an old man . or rather , because , as in numeration , the figure is to be put before the cypher . here some of the friends of alexius propounded , to stop the ambition of andronicus , before the gangrene thereof spread further ; seeing what he received , did not satisfie , but enlarge his proud breast , prompting new thoughts unto him , and widening his heart for higher desires . the motion found many to praise , but not to practice it ; none would doe , what all desired were done . the younger sort conceived , that this office , because dangerous , was most proper for old men to undertake , who need not to bee thrifty of their lives , seeing it was too late to spare at the bottome . old men were of the opinion , it best beseemed the boldnesse & activity of youth : and such as were of middle age , did partake of the excuses of both . thus in a project that is apparently desperate , even those who are proudest on their termes of honour will bee so humble , as in modesty to let meaner men goe before them . 17. as for the lords of the combination , ( who first procured andronicus his comming to constantinople , ) they found themselves , that they now had farre over-shot the marke they aimed at . for they intended onely to use him for the present , to humble and abate the pride and power of protesebastus . which done , they meant , either wholly to remove , or warily to confine him . but now what they chose for physick must be given them for daily food : and wofull is the condition of that man , who , in case of necessity , taking hot water to prevent swooning , must ever after drinke it for beverage , even to the burning out of his bowells . for andronicus , thouhg he came in as a tenant at will , would hold his place in fee to himselfe and his heires . and whereas the aforesaid lords promised themselves , if not advancement to new assurance to their old offices ; they found themselves preferr'd to nothing but neglect and contempt : neither intrusted in the advice , nor imployed in the execution of any matters of moment . 18. indeed andronicus did loath the sight of those lords , as debters doe of bailiffes , as if their very looks did arrest him to pay for those grand favours which he had formerly received from them , brought by their helpe from banishment , to power and wealth in the city . nor would he make use of them , as too sturdy to bee pliable to his projects ; standing on their former deserts and present dignities ; but employed those osiers of his owne planting , which might be easily wreathed to all purposes , being base up-starts , depending on his absolute pleasure . and as he used these alone , so these onely in matter of execution : who taking himself , ( and therein not mistaken ) to be sole friend to himselfe , would not impart his counsells to any one , being wont to say , that ships sinke as deep with one , as with onehundred leaks . 19. wee will conclude this book with an independent story , hoping the reader will take it as wee finde it . there was a noted begger in constantinople , well known to the people thereabouts , ( as who had almost worne the thresholds of noble mens doores , as bare as his owne cloathes ) an exceeding tall , raw-bon'd body , with a meagre , and lanke belly , so that hee might have passed for famine it selfe . this man was found begging about the lodgings of andronicus , very late at night , at an unseasonable houre , except one would say , that men of his profession , as they are never out of their way , so they are never out of their time , but may seasonably beg at any houre , when they are hungry . being apprehended at the guard , and accused for a conjurer , ( his ugly face being all the evidence against him , ) andronicus delivered him over to the indiscreet discretion of the people , to doe with him as they pleased . these wilde justicers , without legall proofe , or further proceeding , for almes , bestowed on him a pile of wood , and a great fire , where they burnt him to ashes , whose fact might justly have intitled him to a whipping post , but not to a stake . 20. say not that this is beneath our history , to insert the death of a begger in the life of an emperour . for all innocents are equall in the court of heaven ; and this poore man , who , whilst alive , was so loud at great mens doores , for meat to preserve his life , his bloud may be presumed to bee as crying and clamorous at the gates of heaven to revenge his death . for herein andronicus taught the people to bee tyrannicall , a needlesse lesson to such apt schollers , who afterwards proved proficients herein , to the cost of their teacher , as , god willing , shall be shewed hereafter . the third book . 1. the newes of andronicus his being chosen joynt-emperour , no sooner arrived at the eares of maria caesarissa , but shee was drowned in a deluge of griefe : being beholden to nature that she could vent her selfe in teares ; seeing that sorrow , which cannot bleed in the eyes , doth commonly fester in the heart . and when her nurse lovingly chid her , for excessive sadnesse , she pleaded her sex , which can scarce doe any thing without over-doing ; so that feminine passions , must either not be full , or over-flow . 2. but anger , soon after having got the conquest of her owne grief , with furious speed she repaired to the place , where the lords of the combination were assembled , & ther she abruptly vented her self in these expressions . 3. greece is growne barbarous , and quite bereft of its former worth ; not so much as the ruines of valor left in you , to reach forth unto posterity , any signes that you were extracted from brave ancestors . time was when the grecian youth , adventured for the golden-fleece , you may now adventure for the asses skin , the dull embleme of your owne conditions : the merry greek , hath now drowned the proverbe of the valiant greek . tame traytors all ! that could behold an usurper , mate and check your lawfull emperour , and neither wag hand or tongue in opposition . did my father manuel for this , impaire his owne , to raise your estates ? he made you honourable and great : oh that hee could have made you gratefull ! the best is , your very sin will be your punishment . and though your practice hath beene so base , your judgement cannot be so blinde as to believe , that your channells of nobility can have a stream , when the fountaine of honour is dammed up , by your unworthinesse . 3. the lords , though by their silence they seemed first to swallow her words , yet the expression of tame traitors would not goe downe their throats ; the largest soules being narrowest in point of credit , and soonest choakt with a disgrace . mamalus therefore in the behalfe of the rest ; madam ( said he ) sufficeth it now for us , barely to deny your speech . had you been a man , we should have proceeded to defie the speaker . what your passion , now condemnes in us for base ; your judgement will not onely acquit , for right , and approve , for safe : but even commend for honourable , and advantageous for our master alexius . our lives and lands , are at the sole dispose , and the cruell mercy of our enemies . we are instantly undone , if we whisper the least and lowest syllable of loyalty , and utterly disabled from any future service to alexius . we conceive it therefore better , for a time , to bow to our foes , rather than to bee broken by them : to spare in words , and spend what wee please , in thoughts . we want not a will , but wait a time , to expresse our reallity to the emperour , with most safety to our selves , and effect for him , in a season , least subject to suspition . 5. pacified with these words , she was contented to attend the performance of the promise , in time convenient ; though never living so long , as to behold it , being prevented by violent death . for now andronicus began freely to rage in innocent bloud , cutting off such nobles as hee thought would oppose him . something like truth was alledged against them , to stop the clamours of the multitude . and power never wants pretences , & those legall , to compasse what it doth desire . they were indicted of conspiracy against andronicus ; and knights of the post , ( of the devils owne dubbing ) did depose it against them . yea , silence was not enough to preserve mens innocence : some being accused that their noses did wrinkle , or their eyes winke , or their fore-heads frowne , or their fingers snap treason against andronicus . 6. in this his epidemical cruelty , it was much , that a famous iester of the court escaped his furie . of this fellow , his body downwards was a foole , his head a knave , who did carefully note , and cunningly vent , by the priveledges of his coate , many state-passages , uttering thē in a warie twilight , betwixt sport & earnest . but belike , andronicus would not break himselfe by stooping to so low revenge , and made conscience in breaking the antient charter of iesters , though wronging the liberty of others , of greater concernment . 7. of such as were brought to publicke execution , it was strange to behold , the difference of their demeanour . some , who were able to be miserable , with an undaunted minde , did become their afflictions , and by their patience made their miseries to smile , not bowing their soules beneath themselves , only appealing for iustice in another world . others did foolishly rage , and ramp , mustring whole legions of curces , as if therewith to make the axe turne edge . and then seeing no remedie but death , their soules did not bow by degrees , but fell flat in an instant ; of lions , turning calves , halfe dead with feare , received the fatall stroake of the executioner . so many were confusedly hudled to death , it is hard to ranke them in order , only wee will insist on some principall persons , 8. first , maria caesarissa , and her husband ( whether it was conscience or manners , not to part man and wife : ) and because andronicus durst not , for feare of the people , bringe them to publick death , their physitian was brib'd with gold , which he conceived cordiall for himselfe ; and thereupon he did quickly purge out both theire soules by poyson , ( an unsuspected way , ) which robs men of their lives , and yet never bids them to stand . 9. next followed xene the mother empresse being accused of high treason for attempting to be tray the city of belgrade , to bela king of hungarie . a pack't councell condemn'd her to death , which though otherwise vitious , was generally bemoaned ; as most innocent in this particular . but , andronicus the emperour , cunningly derived the whole hatred hereof , on yong alexius ( whose power he never used , or owned , but onely to make him the cloak-father for odious acts ) vrging him to signe the warrant , for her execution . in the stout refusall whereof , alexius shew'd more constancy then was expected to come from him , clearely answering all arguments , herein shewing himselfe a childe in affection , and more then a childe in judgement . whereupon some ground their presumptions , that his soule deserved better breeding , and that hee was not to bee censured for weaknesse of capacity ; but rather his friends to bee condemned , for want of care , and himselfe to bee bemoaned , for lack of education . hee flatly told andronicus , that nero was recorded monster to all ages , for killing his mother : and that hee would never consent to her death , that gave him life . 10. but he proceeded to aggravate the crime of xene , belgrade being such a piece of strength , that it was a whole province in effect . and though but a towne in bulke , was a kingdome in benefit . all greece awfully attending the fortune thereof . hee minded alexius , that fathers of countries , should know no mothers ; but that soveraignes affections are onely of kin to the good and safety of their subjects . besides , ( saith he ) you need not scruple so much at her death , who is dead whilst living , and hath been many yeares drowned in luxurie . so that what was cruelty in nero , will be exemplary justice in you . 11. alexius rejoyned , that if his mother xene was so drowned in luxurie , the more need she had to drowne her sins in penitent teares , except it were conceiv'd charity to kill both her soule and body . that princes were not to owne private affections , where they were destructive to the common good , but might and must , where they consisted with the publike safety . or else to become a prince , would be all one , as to leave off to be a man . grant belgrade a strong place ▪ it was still in their owne possession , and her intended treason succeeded not . and therefore he conceiv'd it a middle and indifferent way , that she should be depriv'd of liberty for plotting of treason , and yet be permitted to live because the plot took no effect : a cloister should be provided , whereto she should bee close confin'd , therein to doe pennance for her former enormities . and in this sentence , he conceived that hee impartially divided himselfe betwixt the affection of a childe , and severity of a judge . 12. but andronicus who was resolved to have no denyall , highly commended him for his filiall care of his mothers soule : yet , said he , for the benefit thereof , fifty friers at my own proper charges , shall bee appointed , which after her death , night and day , shall dauly pay their prayers in her behalfe , whose suffrages are as well knowne above , as her prayers are strangers there : it being to bee presumed , that whilst shee is living , the heavens will be deafe to her , which so long have beene dumbe to them . speake not of her project that it tooke no effect ; for had it succeeded , none would have called it treason , but have beheld it under a more favourable notion . he minded alexius that hee had sufficient power of himselfe , being joynt-emperour to put her to death , but that he would in no case deprive him of this peerelesse opportunity of eternizing his memory to posterity , and securing the state by his necessary severity . for all hereafter would be deterred from attempting of treason , as despairing of pardon , when they beheld the exemplary justice on his own mother . 13. alexius still persisting in his denyall , andronicus at last fell to flat menacing , yet so cunningly carryed it , that his threats did not seeme to proceed from any anger , but from love to the person , and griefe for the perversenesse of alexius . hee protested he would no more break his sleep , he would steere the state no longer ; let even the windes and the waves hereafter bee the pilots to that crazie vessell . he call'd the heavens to witnesse , ( before whom hee entred a caveat to preserve his owne innocence , ) how he had tendred happinesse to alexius , but could not force it upon him , who wilfully refused it . in a word , so passionate he was , and so violent was the streame of his importunity , that the young emperour , either out of weaknesse , or wearinesse to swimme against it , was at last carryed away with the current thereof , and subscribed the warrant . 14. to divert whose minde from musing upon it , a solemne hunting in the countrey was contrived , that there he might take his pleasure . in a forrest not farre off a stately stagge was lodged , ambitious ( as they told him ) to fall by the hand of an emperour , or else to bee dubbed an hart imperiall , if chancing to escape . all things being ready , alexius is carried thither ; but withall , those are sent along with him , which hunted this hunter , markt all his motions , learnt the language of his looks , and hands , with the different dialects of his severall fingers , so that hee could not speake a word , or make signe to any of his faithfull servants , but presently it was observed , and if materiall , reported to andronicus . none of his friends durst shew any discontent . if any was seen sadly to wag his head , it was a certaine signe that that head stood but loose on his shoulders , and by the next returne , the newes would bee , ' that 't was fallen off : so miserable was the condition of this prince , and of all his followers . but andronicus had a hinde to hunt at home , and must provide for the execution of xene . and now to enter the tender yeares of his sonne manuel , for great actions , he thought first to bloud him with an empresse , in private delivering the warrant unto him . behold here an unexpected accident ! this good childe of a bad father , ( grace can cut off the oldest , and strongest entaile of wickednesse ) refused the employment , alledging , there was no such dearth of hangmen , that a prince need take their office ; and that it was against his conscience , her crime being rather pack't than prov'd , seeing shee was never brought to answer for her selfe : here-at his father mad with rage , rated and reviled him . bastard , thou wert never true eagles bird , whose eyes are dazled at the sunne of womans beautie . what ? doth thy cowardice take sanctuary at conscience ? he never climbes a throne that stands on such poore pretences . what if she never appeared to answer ? where the fact it selfe doth cry , it is needlesse for the offendor to speake : narrow-hearted foole ! a cottage is fitter for thee than an empire . have i pawned mine owne soule , to found thy greatnesse , and am i thus requited ? and so abruptly brake off into weeping . 16. manuel modestly returned : i am sorry sir , you should pawne your soule for my sake , but however i am resolved not to loose mine owne . whosoever climbes a throne without conscience , never sits sure upon it . i had rather succeed to your private paternall possession , then to an ill-gotten empire . nor am i daz'led at the lustre of her beauty , but at the clearenesse of her innocence ; all men being generally compurgators for her integrity herein . employ me , and trie my valour in any other service . command , and i will fetch the lions onely heire out of his den , both insight and spight of sire and dam ; onely herein i desire to be excused , and i hope deserve not to be accounted a coward for fearing to commit a sinne . how much andronicus was bemadded here-at , may easier be conceived , than exprest , to receive a finall repulse from his owne sonne , insomuch as at the last he was faine to make use of hagio christophorites stephanus , captaine of the guard ( who alone of all the lords of the combination , stuck to him , and was respected of him ) and hee verie fairely tooke order to dispatch her , stifling her ( as some say ) betwixt two pillowes . 17. the next newes which tooke possession of the tongues and eares of people , was the cruell and barbarous death of young alexius : whilst , the vulgar did wonder that he dyed so soone , and the wise did more admire that he lived so long ; and the difference was not great betwixt him that was now but a ghost , and whilst living , but a shadow * basilius went too far to fetch a fit paralell out of the roman historie , to compare an-dronicus and alexius with old fabius and sprightfull marcellus ; who might have met in the same story farre nearer , ( because later by 100 yeares ) a more lively resemblance in the consulship of julius caesar and bibulus , whereof the one did all , the other drankeall . 18. the manner of alexius his death was , that hee had his neck broken with a bow-string ; the punishment in that place , ( as still amongst the turkes ) much used : and in this tyrants reigne , the string did cruelly strangle more at home , than the bow did valiantly kill abroad . this bow-string ( to make a short digression ) was an instrument whereon andronicus used to play , and sportingly to make much mirth and musick thereon to himselfe , calling it his medicine for all malladies . for whereas ( said he ) purges were base , vomits worse , cupping painfull , glisters immodest , bloud-letting cruell ; this bow-string had all the opposite good qualities unto them . and the same did quench the heat of feavers , draine the moisture of dropsies , cure plurisies without piercing a veine , stay the vertigo , heale the strangurie , by opening the urine , and onely stopping the breath . this being one base humour of andronicus , ( unworthy civility and christianity ) to breake iests on men in miserie , just as they were to dye . as for the corps of alexius ( on whom he had practised with his foresaid medicine , ) they were most unworthily handled , and dead bodies , though they cannot bee hurt , may bee wrong'd , especially of such eminent persons . 19. now to refresh the reader a-mid'st so many murders , and massacres ; it will not be amisse , to insert an unexpected marriage . alexius left anna an empresse dowager . and some days after her husbands death , he addressed himself a sutor unto her , being to encounter with invincible disadvantages . first he came reaking with the bloud of slaine alexius . and what hope could hee have that shee would embrace that viper , that had stung her other-selfe to death ! secondly the disproportion of his age , being past 70. and what motly colour'd marriage , would it make to joyne his gray to greene ! his cold november being enough to kill her flourie may . notwithstanding all this , he had formerly been so flesh't with fortune , he conceived he could never bee leane afterwards ; and knew that in matters of this nature , confidence in attempting , is more than halfe the way to successe . 20. first , he possess'd himselfe of her judgement , and made her beleeve , that all his former undertakeings , were in service to her , grieving that alexius did not valewe the pearle he wore . he protested there was nothing about him , but his haires , which were dyed white , not by his age , but by his carefulnesse for her preservation . then , he assaulted her affection , principally pressing that argument , which was never propounded to a meere woman , & returned with a deniall , namely , assuring her of power & greatnes , promising she should be the conduit , through which al his favours should passe , and all his people under his command , should be blest or blasted by her influence , neither were gifts wanting , & those of the largest size , bestowed on her servāts , ( who promoted his cause ) and the dullest bodies worke on the most subtile soules , by the mediation of such spirits . 21. now , whether it was out of childishnesse , not being full fourteene , or out of feare , being farre from her friends , and her person in his power ; or out of pride , loath to abate of her former state ; she assented to his desire . but to speake plainely , he sheweth him selfe to have store of leisure , and want of worke , who is imployed to finde a root in reason , for all the fruit that growes from francie : sufficeth it , she loved him , affirming it , it was no wonder , that he should take a poore ladies affections captive , whose valour in the field , had subdued the most manly of his enemies . 22. to make this story passe for probable , we may fellow it , with the like in our english chronicles . richard the , third , though not so old , more ugly , then andronicus , obtained the love , and was matried to the countesse of warwicke , the relictt of prince edward ( sonne to king henry the sixt ) whom the same richard had slaine at teuxbury , she knowing so much , and he not denying it , they were namesakes , both ann's , and when they had cast up their audit , both , i beleeve , might equally boast of their bargains . 23. but andronicus who was never unseasonably amorous ( but had his lust subordinate to his ambition and cruelty , when they gave him leave , and leasure to prosecute his pleasure ) was not softned by the dalliance of marriage , to remit any thing of his former tyranny . he protested that he counted the day lost , wherein he had not kill'd or tortur'd some eminent person : or else , so planett-struck him with his frownes , that he enjoyed not himselfe after . he never put two men together to death after the same way ; as not consisting with his state to weare one torture threed-bare , but ever appeared in exchange , & variety of new māner of punishments . and if any wonder , that there was not a generall insurrection made against this monster of mankind , to rend him from the earth ; know that he had one humour , that did much helpe him , in being sterne and cruell to noble men ; but affable and courteous to poore people , and so still kept in with the vulgar . besides , many stately structures he erected , and sweetned his cruelties with some good acts for the publick . now , that we might not seem to have weeded the life of andronicus , or to be a kin to those flyes , which travelling by many fragrant flowers , onely make their residence , on some sore , or dunghill , wee will recount some of his good deeds , and pitty it was , that they had not proceeded from a better author . 24. hee surveyed the walls of constantinople , and mended them , wheresoever the chinkes thereof did call for reparation . hee pluckt downe all the buildings without ( yet so , that the owners sustained no losse thereby ) for feare in case of an enemies invasion , those houses might serve them for ladders to scale the city with more ease . thus all constantinople was brought within the compasse of her walls , ( as she remaines at this day ) not like many ill proportioned cities in europe , which groane under over-great suburbs ( so that the children over-top the mother ) and branch themselves forth into out-streets , to the impairing of the root , both weakning and impoverishing the city it selfe . hee bestowed great cost in adorning the porphyrie throne , which an usurper did provide and beautifie , for a lawfull prince to sit upon it . hee brought fresh water , ( a treasure in that place ) through a magnificent aqueduct , into the heart of the city , which after his death , was spoyled out of spight ( as private revenge in a furious fit , oft impaires the publike good ) people disdaining to drink of his water , who had made the streets runne with bloud . his benefaction to the church of forty martyrs amounted almost to a new founding thereof , intending his tombe in that place , though it was arrant presumption in him , who had denyed the right of sepulture to others , to promise the solemnity thereof unto himselfe . 25. but that which gained him the greatest reputation far and neare , even amongst those that never saw his face , was , an edict for the saving of ship-wrackt goods . there was amongst the greeks a constant practice , founded in crueltie , and strengthned by custome ; that if a vessell was discovered in danger of drowning , those on the shore , like so many ravenous vultures , flockt about that carkasse , to pick out the eyes thereof , the wealth therein . these made all their hay in foul weather , which caused them not onely duely to wait , but heartily to wish for a tempest : and as the wicked tenants in the gospel concluded to kill the heire that so the inheritance might bee their owne , these remorselesse men , to prevent future cavills and clamours about the goods ; dispatcht the mariners , alwayes by wilfull neglecting their preservation , & too often by downe-right contriving their destruction . more cruell then the verie stocks and stumps of trees , which growing by rivers sides ; commonly hang over the water , as if out of pity , tendring their service to such as are in danger of drowning , & stooping downe to reach their hands to help them to the shore . now , andronicus taking this barbarous custome into consideration , forbad it , for the time to come , on most terrible penalties , ( and this lion , if enraged , would by his loudnesse , roare hearing into the deafe ) and enjoyned all to improve their utmost endeavours , for the preservation of their persons . hence followed such an alteration , that shipwrack't goods , if floating to land , safely kept themselves without any to guard them . men would rather blow their fingers , than heat their hands with a rotten planke ▪ rather goe naked , than cover themselves with a rag of shipwrackt canvas : it was ominous to steale the least inch of of a cable , lest it lengthned it selfe into an halter to him that tooke it . all things were preserved equally safe , of what value soever , and untold pearle , might lye on the shore untoucht , like so many oyster-shells . this dispersed the fame of his justice and mercy into forraigne parts : and as sounds which are carried a-long by the rivers side , having the advantage of hollow banks , and the water to convey them , are heard sooner and quicker , then sounds of the same lowdnesse , over the land ; so the maritim actions of princes , concerning trading , wherein strangers , as wel as their owne native subjects are interessed , report them to the world in a higher tone , and by a quicker passage , than any land-lockt action of theirs , which hath no further influence , but onely terminates in their owne kingdome . yea this one ingratiating decree of andronicus , did set him up with so full stock with reputation , that upon the bare credit thereof , might now runne on skore , the committing of many murthers , and never have his name once called to accompt for any injustice therein . 26. and as the sea-men by water , so the husband-men by land ( and those wee know have strong lungs , and stout sides ) cryed up the fame of andronicus , because he was a great preserver of tillage , and corne was never at more reasonable rates than in his reigne . hee cast a strict eye on all customers and tax-gatherers , and ( as evill spirits are observed to walk much about silver mines ) so andronicus did incessantly haunt all publique receivers of money ; and if finding them faulty ; oh excellent sport for the people to see how those sponges were squeezed ! he allowed large and liberal maintenance to all in places of judicature , that want might not tempt them to corruption . thus , even the worst of tyrants light sometimes on good actions , either stumbling on them by chance , or out of love ( not of vertue , but ) of their owne security . they are wicked by the generall rule of their lives , and pious by some exceptions , just , by fits , that they may be more safely unjust when they please . and hereby andronicus advanced himselfe to bee tollerable amongst man-kinde . 27. wee could willingly afford to dwell longer under the temperate climate of his vertues ; but travellers must on their journey . comming now to the torrid zone of his fury , which indeed was not habitable : his foes hee executed , because they were his foes ; and his friends , because they were his friends . for they that let out a courtesie at interest to a tyrant , commonly lose the principall : witnesse conto-stephanus , the great duke , admirall of the galleyes , who by betraying his trust , brought andronicus to constantinople , and now fairely had his eyes put out . as for georgius-dissipatus , andronicus intended to roast him , being a corpulent man , upon a spit , affirming that such fat venison wanted no larding , but would baste it selfe , and meant to serve him up as a dainty dish in a charger or tray , to his widdow , had not some intervening accident diverted it . he made a bloudy decree , which had a traine of indefinite , and unlimited extent , and would reach as farre as the desire of the measurer : namely , that all such of the nobility which were , now , or should , hereafter , be cast into prison ; should bee executed without any legall triall , with their children and kindred . prince manuel , ( whose worst fault was , that andronicus begat him ) in vaine opposed this decree , alleaging this to be the ready way for his father to un-emperour himselfe , by destroying that relative title , and leaving himselfe no subjects . 28. but andronicus had found scripture , whereby to justifie his act , and brought st. * paul for his patron , whose practise and confession hee cited . for the good that i would , i doe not ; but the evill which i would not , that i doe . now if i doe that i would not , it is no more i that doe it , but sinne that dwelleth in me . god keep us from apocrypha-comments on canonicall scripture : send us his pure text without the glosse of andronicus , who , belike , conceiv'd hee could not bee a perfect tyrant , by onely torturing of men , except also he did rack gods word , rending text from con-text , and both , from their true intent . 29. this decree startles such lords of the combination as were left alive , together with mamalus , principall secretary to the late emperour , and alexius ducas , the most active , but not nearest , prince of the bloud . these , meeting together , much bemoaned themselves , till mamalus counting such puling passion beneath masculine spirits , thus uttered himselfe . 30. you late adorers of andronicus , who did conceive it would pose the power of heavē to cure the state , save oncly by his hand , bee your owne judges , whether it be not just that they should dye of the physicke who made a god of the physitian . diseases doe but their kind , if they kill , and , an evill expected , is the lesse evill : but no such torment as to die of the remedie : onely one helpe is left us , if secretly and speedily pursued . we know , isaacius angelus by birth and merit is intitled to the crowne . true , hee lives privately in a covent , but worth cannot bee hid , it shines in the darke ; and greatnesse doth best become them to weare it , by whom it is found , before it is sought for , as more deserved then desired by them : say not that he is of too milde a disposition ; for , his soft temper will make the beter pultis for our sore necks , long gauled with the yoke of tyranny . and seeing we have thus long been unhappy under the extremities , the childe-hood of alexius , and old yeares of andronicus , let us try our fortunes under the middle age of isaacius : and no doubt we shall light on the blessed meane and happy temper of moderation . 31. the motion found entertainment beyond beliefe . and yet alexius ducas offer'd it to their consideration ; that so meek a dove would never make good eagle : giving a character , how a prince should be accomplished with valour and experience , by insinuation designing himself . it is pleasant to heare a proud man speaking modestly in his owne praise , whilst the auditors affect a wilfull deafenesse , and will not heare his whispering , and slenting expressions , till at last hee is faine to hollow downe-right selfe-flattery into their eares . here it fared thus with ducas , who thereby only , exposed himselfe to contempt : and perceiving no successe , zealously concurr'd with the rest for advancing of isaacius . all necessary particulars were politiquely contrived , each one had his taske appointed him : some , to seize on the ships , others , to secure the pallace , make good the great church : and the whole modell was exactly methodized , considering the vast volumne thereof , which consisted of many persons of qualitie therein ingaged . the fourth booke . 1. but , great designes , like wounds , if they take arie , corrupt . this project , against andronicus , could not be covertly carried , because consisting of a medly of persons , of different tempers , and un-suiting soules , having private intents , to themselves , not cordiall , uniting their affections , but only freinds , for the time being , against the common foe : so that , through the riftes , and chinks of their severall aimes and ends , which could not be joynted close together , the vigilancie of andronicus did steale a glymps of their designe , apprehensive enough to light a candell for himselfe form the sparke of the smallest discoverie . 2. and now , let him alone to prevent their proceedings , by cutting both them and theirs off ( that no mindfull heire might succeed to their spite ) and that with all posible speed ; for hee steer'd his actions , by the compas of that character , which one made of him , as followeth . i love at leasure , favours to bestow : and tickle men by dropping kindnesse slow , but my revenge , i in one instant spend , that moment which begings it , doth it end . halfe doing undoe's many , 't is a sinne not to be soundly sinfull ; to begin , and tire ; i 'le do the work . they strike in vain , who strike so , that the stricken might complain . .3 mamalus was the first who was brought to execution , on this manner . a mighty fire was made , and to provoke the tyrannie thereof ( as if that pure element of it selfe had been too fine and slender , effectually to torment him ) they made the flame more stiffe , and stuffie , by the mixture of pitch and brimstone . then mamalus was brought forth starke naked , insomuch that all ingenuous beholders , out of a modest sympathy , conceived , that they saw themselves naked , in seeing him : and therefore , ( as much as lay in their power ) they covered him , by shutting their eyes . when the souldiers with pikes , were provided to thrust mamalus into the fire , whil'st many spectatours durst not expresse their pittie to him , out of pittie to themselves ; lest commiserating of him , should be understood complying with him ; but were cautious to confine their compassion , within the compasse of their brest , that it should not sallie forth , into their eyes , and outward gestures . 4. betwixt this dilemma of deaths , the sharpe pikes of the soldiers on the one side , & furie of the fire , on the other ; he preferred the former , not as most honourable , and best complying with a militarie soule ; ( not being at leasure alasle , in time of torment , to stand on termes of credit , ) but as least painfull . but the soldiers denied him this choyce , and forc'd him into the fire ; and then hearing his shreekes , even those who refus'd , out of favour , to give any pitie to his person , could not , out of justice , denie the payment of some compassion , ( bound there-unto , by the specialtie of humanitie ) unto his miserable condition . 5. meane time , andronicus was a spectatour , tickling himselfe with delight , only offended , that the sport was so short , and mamalus dead too soone . the stench of whose burning flesh ( offensive to others ) was a perfume to him , who had the roman-nose of caligula , nero , domitian , and such monsters of crueltie . and , as he pleased his owne smell , with the odour of revenge ; his sight , with beholding the execution ; his eare with the musicke of his enemies dying groanes : so , there wanted not those that wish't , that his other senses , were also imployed , according to his deserts , his touch , and tast , that they migh feelingly partake of the torture of the fire . thus died mamalus , scarce twenty four yeares of age , before the bud of his youth had opened into a flower ; having in his parts , not only promises , but some assurance , that the hopes of his future worth , should be plentifully performed , had not this untimely accident prevented it . 6. lapardas acted next on the scaffold , though not condemned todeath , but to have his eyes bored out : his extraction was noble , state greate , pride greater ; to maintain which , he contrived the advancing of andronicus to the throne : the under ground foundation of whose greatnes , was closely laid , by lapardas , whil'st he left the vilible structure thereon , to others . like a mole he conveyed his train , closly spurring on basilius ( who posted of himself , ) to act in odious projects , whil'st himselfe sculk't unseen ; hoping , if matters held , to be rewarded by andronicus , for his secret service ; if they miscaried , to provide for his own safety ; seeing none could challenge him , of any appearing open ill action , wherein he was engaged . 7. but quickly he fell off of his speed in serving andronicus , whether , because he conceived his deserts found not a proportionable reward : or , because he bare a love to the person of alexius : or , because he was not perfectly bad , and fainting in the way of wickednesse , could not keep pace therein , with the fast and wide strides of andronicus : or , which is most probable , he slowly perceived his errour , that tyrants plucke downe those staires , whereby they ascend to their greatnesse : and then , too late , began to unravell , what he weaved beforer . true it was , he had assisted andronicus , so long , that he had offended all the side of isaacius , and had deserted him so soone , that he dis-ingaged all the partie of andronicus , and so was unhappy , not to have the cordiall affections of either . 8. on the scaffold hee spake little , expecting that the paine would kill him , confessing he ow'd a death , to nature , and a violent death , to justice , and forgave all the world , save his owne selfe . beholding the sunne ; farewell ( said hee ) life of my life , my night must bee at my noone ; and then laying his hands on his eyes : must i loose you thus ? was it because i shot forth wanton glances ? or , beheld rivalls , with envious lookes ? or , adored the shine of gold ; that i must thus lose you ? or , was it , because i acted in a darke way , to advance the crueltie of a tyrant ; that now all my endeavours are seene by the world , and i must be blinde ? however , gods justice appeares clearest to mee , in the losse of my eyes . thus was lapardas tortured : and though some may think that andronicus swerved from his principle , taking away onely light , not life , from him , and thereby rather more en raging him for , than wholly disabling him from , revenge ; yet wee may bee assured , that tyrant did never so doe his workes by the halfe , but that hee strook out their teeth , whose eyes hee bored out , so securing their persons , that he put them past power of doing him mischiefe . 9. during this raging cruelty of andronicus ; wee may commend , in theodorus the patriark , rather his successe , than policie , ( his simple goodnesse being incapable of the later ) who seasonably withdrew himselfe from constantinople , to a private place he had provided in the isle of terebynthus : here hee had built him an handsome house , equally distant from envy and contempt , bravery and basenesse , so that if securitie and sweetnesse had had a mind to dwell together , they could not have found a fitter place for that purpose . severall reasons moved him to his speedy removall , besides the avoiding the fury of andronicus . first , because basilius undermined him at the court in his patriarkship , theodosius being absent thence , when present there ; bearing onely the name and blame , when the other had the power and profit thereof . 10. secondly , to avoid the sight of people , conceiving every eye which did behold , did accuse him , as a principall cause of their miseries , for helping andronicus to the empire . in whom theodorus had been strangely mistook , as the best men are soonest deceived with the painted piety , and pensive looks of hypocrites , counting all gold that shines , all sooth , that is said ; betraid by their owne charitie into a good opinion of others . lastly , it grieved him to see ignorance and impiety so rampant , base hands committing dayly rapes on the virgin muses ; so that they might now even ring out the bell , for dying learning , and sadly toll the knell for gaping religion . wherefore , as divines solemnly observe , to goe off of the bench , just before the sentence of condemnation is pronounced upon the malefactor ; so this patriark , perceiving the city of constantinople , cast , by her owne guiltinesse , and by the confession of her crying sinnes against her self ; thought it not fit for him to stay there , till divine justice should passe a finall fatall doome upon the place , ( which he every minute expected ) but embraced this private opportvnity of departure . 11. soon after his retiring , he ended his life : we not enquire into his decease , if wee consider his age , accounting now fourescore and foure winters . and well might his yeares bee reckoned by winters , as wanting both springs , and summers of prosperity , living in constant affliction . and yet the last foure yeares , made more wounds in his heart , than all the former , plow'd wrinkles in his face . he dyed not guilty of any wealth , who long before , had made the poore , his heires , and his owne hands , his executors . after hearty prayers , that religion might shine when he was set , falling into a pious meditation ; hee went out as a lampe , for lack of oyle : no warning groane was sighed forth to take his last farewell , but even he smiled himselfe into a corps ; enough to confute those , that they bely death , who call her grim and grizely ; which in him seemed lovely and of a good complexion . the few servants hee left , proportioned the funerall , rather to their masters estate , than deserts , supplying in their sorrow , the want of spices and balme , which surely must bee so much the more pretious , as the teares of men are to bee preferr'd before gums , which are but the weeping of trees . 12. the patriarks place was quickly supplyed by basilus the bishop , so often mentioned , preferred to the place by the emperour . a patron and chaplaine excellently met ; for what one made law , by his list ; the other endeavoured to make gospel , by his learning . in stating of any controversie , basilius first studied to find out , what andronicus intended or desired to doe therein : and then , let him alone to draw that scripture , which would not come of it selfe , to prove the lawfulnesse of what the other would practice . thus , in favour of him , he pronounced the legality of two most incestuous matches ; and this grecian pope , gave him a dispensation to free him from all oathes of allegiance , which hee had formerly sworn to manuel or alexius : for this was the humour of andronicus , to have religion along with him , so farre as it lay in his way , courting the company of pious pretence , ( if possibly they might be procured ) to countenance his designes : but in case they were so foule , that no glosse of justice could be put upon them ; hee disdained that pietie which would not befriend him , and impudently acted his pleasure in open opposition of all religion . 13. but whilst this basilius was thus hot about his secular affaires ; there wanted not an aged hermite , who took him to taske , and soundly told him his owne , though it made but small impression in him . meeting him at advantage ; hermites , you know , saith he , hate both luxury & complement . in plain truth , i must chide you , that seeing , earth is but your inne , and heaven your home ; you mistake the first , for the latter . mans soule is so intent on its present object , that it is impossible , it should attend two callings at the same time , but must needs make default in the pursuance of one of them . your temporall intermedling drawes the envy of the laity , for whose love you should rather labour . nor are you stor'd with forraign observations , really to enable you for such undertakings . say not that you may meddle with temporall state-affaires , and yet not entangle your selfe with them , seeing the world is such a witch , it is impossible to doe the one without the other . observe those clergy-sticklers on the civill stage , and you shall seldome finde them crowned with a quiet death . remember your predecessour chrysostome , who did onely pray , and preach , and read , and write , thereby made happy in the despight of his enemies : for though twice expell'd his patriarkship , hee was twice restor'd with greater honour : so that it was not want of policy , which lost , but store of piety , which caused him to recover his place againe . i speake not this , out of any repining at the lustre of your preferment , who envy outward honour no more than the shining of a glo-worme , but meerely out of love to your person , and desire of your happinesse . 14. but basilius , in some passion returned , i perceive you are lately broken loose out of your cell , which makes you more fierce and keen , like hawkes when they are first un-hooded , and newly restored to the light . know , sir , one may well attend two callings , if they bee sub-ordinate , as the meanes and the end . all my secular businesse is in order to the good of the church . the love of the laity unto us , without some awe mingled with it , can neither be long-lasting , or much serviceable . my education hath admitted me into generall learning , and made mee capable of any imployment . i deny not the world to be a witch , but i know how to arme my soule with holy spells against all her inchantments . whereas you say , one cannot meddle with worldly matters , but must intangle himselfe therewith , it is all one , as if you should affirme , that a temperate man cannot eate meate but he must surfet . proofes from the event , argue not the justice or injustice of the act ; and nothing can be inferred from the ill successe of our medling in secular affaires . to your instance of chrysostome , i oppose the example of augustine bishop of hippo , who set in full brightnes , and yet kept a court in his owne house , where he umpir'd and decided all temporall controversies . you trample on that which you call pride in me , with that which is so in your selfe . and all this proceeds out of spight , because you cannot turne your cowle into a mitre . 15. but basilius was deafe to all these perswasions , and joyning with hagio-christophorites stephanus , ( chiefe enginier for andronicus ) advanced all cruell designes . and now mamalus and lapardus being executed , all others were possest with a panick feare : and no wonder when the string is broken , if the beads be scattered . it being feared , that the plot miscarryed , they strove to make themselves innocent , by first making others guilty . and yet it was vaine to take the pains who should start quickest , when they all met even at the post : for andronicus took order that they were all alike executed . 16. there were two of his creatures , trypsycus , and hagio-christophorites stephanus , who onely fell out , who should bee most officious to him : each had the other in jealousie , fearing his rivall would engrosse the emperour unto him . especially , stephanus , was fearefull of trypsycus ; understanding that andronicus wrote private letters unto him , stiling him , his beloved friend , with other expressions , which spake more intimacy than stephanus was willing to heare . this trypsycus had been a dangerous promoter in all company , representing to andronicus every syllable spoken against him , to the disadvantage of the speaker : and as one saith , ( i conceive rather in the language of the times , than his owne ) every man then was to give an account of every idle word . it happened therefore that one was procured , who accused trypsycus for jeering of john the emperours eldest sonne for deformed , and that he scattered some loose expressions ▪ bewailing the miserie of the times . now , though the great service which trypsycus had done , might deserve to over-weigh so light an offence ; it cost him his life , confiscation of his goods and ruine of his posterity . 17. now hath stephanus roome to domineere alone in the favour of andronicus , sending him to seize on isaacius , who for the present was got out of his covent . it was past the skill of the spannel to catch him , who dived for the instant , but we shall find him in due time above water , and that to purpose . the fift book . 1. security is the mother of danger , & the grandmother of destruction . let andronicus bee a proofe hereof , who now , nearest to his ruine , grew most confident , as conceiving he had stopp't every cranny , where danger might creep in , and therefore in a bravery , he sent a defiance to fortune her selfe , which notwithstanding , was returned with his owne speedy overthrow . 2. yet could hee not justly complaine , that he was suddenly surprised , seeing nature might seeme to have gone out of her way , to give him warning , and nemesis did not hunt him so fast , but that she allow'd him faire law to provide for himselfe , by several prodigies which hapned at that time . but andronicus , not onely against the full intent , but almost visible meaning , of the same accidents , did make a jesting construction of them , and and was deafe to the loud language of all ominous passages , as not relating unto him . 3. being told of the apparition of a comet , ( no leiger-starre of heaven , but an extraordiany embassadour ) portending his death , as some expounded it ; he skoffingly replyed , that hee was glad to see the heavens so merry , to make bone-fires , for his triumphs : and what was a comet , but the kitchin-stuffe of the aire , which blazing for a while , would goe out in a snuffe : adding , that that starre might presage the fall of some prince , that wore long haire , whereas , his was short enough . when another told him of an earth-quake , which had lately happened ; i am glad , saith he , that the mother-earth , sicke of of the collick , had so good a vent for a winde : being informed that the statue of saint paul , ( his titulary saint ) was seene to weep ; he evaded the sad presage thereof , by distinguishing on teares , therebeing an harmony in their language , as bearing not onely different , but contrary sences , proceeding either from mirth or mourning ; and therefore , that weeping might probably fore-shew good successe . in a word ; all serious and solemne omens , he tuned to a jesting meaning , keeping himselfe constant to his first principle ; that , fortune ; when fear'd , is a tyrant ; when , scorn'd , is a coward . but , though hee unjustly perverted the sense of these prodigies ; the event did truely interpret them in his destruction . 4. for isaacius angelus persecuted by the executioner , fled into the great church , ( in those dayes , the sanctuary at large for innocents ) where , making an oration to the people , he exceeded expectation , and himself ; as if hitherto he had thriftily reserved his worth ( a serious , others say , simple man ) to spend it more freely when occasion required it . he spake not like those mercenary people , which make their tongue , their ware , and eloquence , their trade ; but , he uttered himselfe so pathetically , that he did not court attention , but command it . hee made both his innocence , and the cruelty of andronicus , to appeare so plaine , that the people not onely afforded him , protection for the present ; but also , bestowed on him soveraignty for the future , and instantly elected , and proclaimed him , emperour of greece . 5. stand wee here still , and wonder what should be the reason , that andronicus should suffer this isaacius , next prince of the bloud , so long safely to survive , who had cut off other persons of lesse danger , & lower degree . wee cannot ascribe it to his incogitancy , as inconsistent with his vast memorie , to forget a matter of such importance ; lesse can we impute it to his pitty , as if sparing him out of compassion : seeing that a thred might sooner hope to be prolonged under the knife of of atropos , than any to finde favour under his impartiall crueltie . was it not then because he had him in his power ? and counting himselfe sure to seize on him at pleasure ; reserved him , as sweet-meat , to close his stomack , when first hee had fed on severall dishes of courser diet : or , because hee slighted him , as a narrow-hearted man , religiously bred in a covent , unfit for a campe , the object rather of his contempt , than feare ; for that his hands might seeme tied with his beads , from being dangerously active , in the state . but , let us remove our wondring at this neglect of andronicus , to make roome for our admiration of divine providence , who confounded this politician in his owne cunning . thus the most expert gamsters may sometimes over-see ; and , traitors , though they be carefull to cut downe all trees , which hinder their ambitious prospect ; wil unawares leave one still standing , whereof their owne gallowes may be made . 6. immediately all the prisons in the city were set open , and those petty sinks of dissolute people emptied themselves into a common sewer , and became into a tumultuous torrent . headlong they haste to the pallace of andronicus , where , not finding him at home , they wreckt their spight upon that beautifull building , and sumptuous furniture therein . should i insist upon particulars , all sorts of readers would be sadded therewith . ladies would lament the losse of so many pearles and precious stones , whose very cases were jewells . souldiers bemoane the spoyling of so magnificent an armorie . but schollers would be most passionate , to bewaile the want of that librarie so full fraught with rarities , that nothing abated the pretiousnesse , but the plenty of them . many records , ( the staires whereby antiquaries climbe up into the knowledge of former times ) were torne in pieces , though wee need not believe them so old , as that some of them had escaped noah's floud , and were now drowned in a popular deluge . 7. nothing was preserved whole and entire . whether , because they pretended some religion in revenge , as not aiming , out of covetousnesse , to enrich themselves , but , out of justice , to punish the tyrant ; or because they thought the very goods of andronicus , were become evill , guilty of their owners faults ; and therefore were all to be abolished as execrable : yea , as if the very chappel it self , which hee had built , had been un-hallowed , by the prophanenesse of the founder ; with all the utensils thereof , it was defaced . a stately structure it was , andronicus not being of their opinion , who conceiving an holy horrour to live in darke and humble cells ; fancie not triumphant churches , for feare that their hearts bee there lost in their eyes . but he professed his devotion to rise with the roofe of the church ; so that his soule seemed to anticipate heaven , by beholding the earnest thereof in a beautifull temple . however , now his chappell was layd flat to the ground ; and , amongst other things therein , of inestimable value , the letter , which , by tradition , was reported to bee written by christs owne hands , to abgarus king of edessa , then was embezeled . so irresistable is the tyrany of a tumult ; and therefore , it may be all good mens prayers , that the people may either never understand their own power , or alwayes use it a-right . 8. andronicus , as we said before , had secretly conveyed himselfe away . who would not have thought , but that this great fencer should have been provided of variety of guards , against all the crosseblows of fortune ; at least , to have had some impregnable place , neare hand , to retire unto ? whereas hee had no other policy to escape , than that poor shift , which the silly simple hare useth against the hounds , by flying before them . indeed , had the conspiracy against andronicus , been but locall , or partiall , so that hee had had any sound part to begin on , he would probably have made resistance , ( as physitians must have some strength of nature in their patient , to practice on ; ) but the defection from him was so generall and universall , hee found not any effectuall friend left him . onely hee had scrap't together a masse of coyne , more trusting in money , than men hoping , in forraigne parts , to buy some friends therewith ; knowing that gold , if weight , is currant in all countries . then taking anna his empresse , and maraptica his whore , with some few servants , he durst confide in , and the treasure hee had formerly provided ; he made speede , in a pinnace , through the black sea , to the tauro-scythians , out of the bounds of his empire , hoping there to liue in quiet . and because we have mentioned anna the empresse , wee cannot passe her by in silence . for if one would draw a map of miserie , to paire like yeares , with like mis-hap , 't is hard to finde a fitter patterne . 9. daughter shee was to the king of france , being married a childe ( having little list to love , and lesse , to aspire ) to the yong emperour elexius , whilst both their yeares , put together , could not spell thirty . after this , shee had time too much , to bemoane , but , none at al , to amend , her condition , being slighted and neglected by her husband . oft-times , being alone ( as sorrow loves no witnesse ) having roome , and leisure to bewaile her selfe , shee would relate the chronicle of her unhappinesse , to the walls , as hoping to finde pitie , from stones , when men prov'd unkind unto her . much did shee envie the felicity of those milk-maids , which each morning passe over the virgin-dew , and pearledgrasse , sweetly singing by day , and soundly sleeping at night , who had the priviledge freely to bestow their affections , and wed them , which were high in love , though low in condition : whereas , royall birth had denyed her that happinesse , having neither liberty to chuse , nor leave to refuse ; being compell'd to love , and sacrificed to the politique ends of her potent parents . 10. but anna , unhappy at her first voyage , hoped to better her condition by a second adventure ; yet made more haste than good speed , marrying andronicus some weeks after the death of alexius . surely there is an annus luctus , a yeare of mourning , which the modestie of widdowes may doe well to observe , lest neglecting it in their widdowhood , it be required of them afterwards , with interest , in the ill successe of their second marriage . for , maraptica , a proud harlot , but excellent musician , justled with anna in the emperours affection : ( and halfe an old husband was too much for a young lady to spare ) and in processe of time , prevailed to obtaine violent possession . the empresse , knowing her selfe honest , and amiable , stood on her deserts ; not descending to beg that love , which shee conceived due unto her , but daring him to detaine it at his owne perill , seeing hee wronged himselfe in wronging of her , forfeiting his troth , which he had publikely pledged unto her . but , the curtizan , knowing that that love needs buttresses in cunning , which hath no foundation in conscience ; applyed her self in all particulars to bee complizant to the desires of andronicus . this maraptica , though shee had faire fine finges to play on the lute , had otherwise foule great clutches , to snatch , graspe , and hold , whatsoever shee could comeby . and knowing that shee had but a short terme in the tenement of her greatnesse , ( subject both to the mortality and mutabilitie of andronicus ) and withall , that shee was not bound to reparations , therefore cared not what waste shee made ; but , by wrong and rapine , scraped together a masse of money . meane time , anna was kept poore enough ; who , whilst maid , widdow , and wife , ( twice a bride , before once a woman ) scarce saw a joyfull day ; though borne of a king , and wedded to two emperours . 11. but to returne to andronicus , who pursued after by his guiltie conscience , found no rest in himselfe ; so that for nights , sleep was a stranger him . hee that had put out other mens eyes , could not close his owne ; and when nature in him starv'd , for want of rest , did at last hungerly snatch at short slumbers : dreams did more terrifie , than sleep refresh him . his active fancy in the night did descant on what hee had done before . sometimes , the pale ghost of alexius seemed with glowing pincers to torment him ; otherwhile , maria caesarissa stitcht hot burning needles through his side ; and , not long after , two streames of reeking bloud seemed to flow out of the eyes of lapardas , wherein andronicus for a while seemed to swimme , till , beginning to sinke , to save himselfe , he caught hold on his pillow , and so did awake . 12. when awaked , his minde was musing upon a prophesie , which some dayes since was delivered unto him : for hee had employed an agent , unto one seth , an old conjurer , to know of him what should be the name of his next successour in the empire . now , first a great s. was presented in a bason of water ; and next that , an i. but , both so doubtfully delineated , that they were hardly legible : done on purpose for severall reasons . because , it stood not with the state of the prince of darknesse , to bee over-cleare in his acts ; and those that vent bad wares love to keep blind shops : besides , obscurity added veneration to his oracles , and active superstitious fancies , whet with the difficulty of them , would be sharpe-sighted to read more than was written . but the maine was to save his owne credit , taking covert of mysticall expressions , that in case satan should faile in his answers , hee might lay the blame on mens understanding him . 13. put then these two letters together , s. i. and read them backwards i. s. by an hysterosis , & take a part of the whole by a synecdoche ; ( all favourable figures must bee used , to piece out the devills short skill in future contingents ) and then andronicus was told by the conjurer , hee had the name of his successor . aske mee not why hells alphabet must be read backward , let satan give an account of his owne couz'nage ; whether out of an apish imitation of the hebrew , which is read retrograde ; or , because that ugly filthy serpent , 〈◊〉 crawls cancer-like , or to make his answers the more aenigmaticall , for the reasons afore-said . andronicus by this i. s. understood i saurus comnenus , who lately , by usurpation , had set up a kingdom in the isle of cyprus , and therefore alwayes observed him with a jealous eye , and now too late perceives his errour , and findes the prophesie performed in isaacius angelus . 14. thus , those that are correspondents with the devill , for such intelligence , have need when they have receiv'd the text of his answers , to borrow his comment too , lest otherwise they mistake his meaning . and , men may justly take heed of curiosity , to know things to-come ; which is one of the kernells of the forbidden fruit , and even in our age sticks still in the throats of too many , even to the danger of choaking them , if it bee not warily prevented . 15. hitherto , what disasters had happened to andronicus , might partly be imputed to men , and second causes : whereas now , divine justice , to have its power praised in its punishmens , seemed visibly to put out a hand from heaven ; and he wants eyes , that cannot , or shuts them , that will not , behold it . see now the gally , wherein he sayled , having having all the canvas thereof , imployed with a prosperous winde , when suddenly it was checkt in the full speed , and beaten back with fowle weather into a small harbour , called chele . soon after , the windes serving againe , hee set forth the second time , and had not made many leagues , when neptune with his trident thrust him back againe ; such was the violence of the seas against him . a third time he set forth with a faire gale , when instantly , the wind changing , forced him to returne . here , what tugging , what towing , what rowing ! nothing was omitted , which art , or industrie , skill , or will , could performe : andronicus dropping a shower of gold to the saylers , to reward the sweat that fell from them . all in vaine ; for as , indeed , hee had offended the fire , with the innocents hee burnt therein : angred the aire , with hundreds of carkasses , which therein hee had caused to bee hanged : provoked the earth , by burying men alive , in her bosome ; so , most of all hee had enraged the water against him , ( now mindfull of his injuries ) by him made a charnell-house , and generall grave , into which , the body of the young emperour alexius was cast , with thousands of his subjects . god , herein to prevent all mis-constructions of casuality ( which otherwise men might fasten upon it , ) and knowing that men are slow in their apprehensions , and dull in their memory to learne the lessons of his justice , he re-iterated and repeated it three severall times , that the most blockish scholler , might learne it perfectly by heart : this is the worke of the lord , and it may justly seeme marvellous in our eyes . thus andronicus was , the third time , sent backe to the place from whence hee came , and so to the place of execution . for hee was no sooner come to the shore , but servants , imployed by isaacius , ( who had way-laid all the ports on the blacke sea ) stood ready to arrest him . the sixt book . 1. andronicus hahaving now left him neither army to fight , or legges to flye ; ( being in the possession of his enemies ) betook himselfe to his tongue , bemoaning his case , and with teares begging their favour . but those eyes , which , weeping in jest , had mock'd others so often , could not now bee trusted , that they were in earnest . the storme at land was more implacable than the tempest at sea . two heavy iron chaines were put about his neck , ( in mettle and weight , different from them he wore before ) and loaden with fetters and insolencies from the souldiers ; ( who , in such ware , seldome give scant measure ) hee was brought into the presence of isaacius . here the most mercifull and moderate contented themselves with tongue-revenge , calling him dogge of uncleannesse , goat of lust , tygre of cruelty , religions ape , and envies basilisk . but , others pull'd him by the beard , twitch't the haire left by age on his head , and proceeding from depriving him of ornamentall execrements , dasht out his teeth , put out one of his eyes , cut off his right hand ; and thus maimed , without surgeon to dresse him , man to serve him , or meat to feed him , he was sent to the publike prison amongst theeves and robbers . 2. all these were but the beginning of evill unto him . some dayes after , with a shaved head crowned with garliek , he was set on a scab'd cammell , with his face backwards , holding the taile thereof for a bridle , and was led cleane through the city . all the cruelties which he in two yeares and upwards , had committed upon severall persons , were now abbreviated and epitomised on him , in as large a character , as the shortnesse of the time would give leave , & the subject it selfe was capable of : they burnt him with torches and fire-brands , tortur'd him with pincers , threw abundance of dirt upon him ; and withall , such filthinesse , that the reader would stop his nose , if i should tell him the composition thereof ; it is enough to say , that the worst thing that comes from man , was the best in the mixture thereof . 3. such as consult with their credit will bee cautious how they report improbable truthes , fearing they will not be received for . truths , but rejected for improbable . efpecially in this age , wherein men resume their libertie , conceiving it against the priviledge of their judgements , to have their beliefe , ( which should be a voluntary ) prest by the authority of others , to give credit to what beares not proportion with likely-hood . could an old man ( such as andronicus was ) passe the age of man , three-score and ten , who now onely lived by the curtesie of death to spare him , endure such paine , three miles , through so populous a city ? the poets onely feigned atlas to be weary of carrying of heaven ; but , must not our andronicus be either stifled for want of breath , or back-broken with store of weight , under so much earth throwne upon him ? and was it possible , that hee , who , before these times , had one foot in the grave , should have the other not follow after , when driven with such crueltie ? 4. to render this likely , we may consider ; first , that it was the intent of the people , not to kill , but to torment him . secondly , when one dish is to go clean through a table of guests , men are mannerly ; all , take some , though none , enough . besides , he was one of a strong constitution , whose brawny flesh nature had knit together with horny nerves . and yet , had hee been a weak man ; a candle with glimmering light will burne long in a socket , being thrifty of it selfe . life was sweet to andronicus , under all those noisome smells ; and he would not part with it , whilst hee could keep it . but what was the maine , it was possible god might support his life , either out of justice , or mercie . ( and , wee read in * scripture , of men , that they shall desire to dye , and death shall flee from them . ) i say not of justice , visibly to acquit himselfe , in the eyes of the world , by making such a monster , the open marke for mans revenge ; or out of mercy , giving him a long and large time of repentance , if hee had the happinesse to make use thereof 5. behold here a strange conflict , betwixt the crueltie of the people on the one side , & the patience of andronicus on the other ; and yet an indifferent umpire would adjudge the victory to the latter : no raging , no raving , no muttering , no repining ; but swallowed all in silence : onely he cryed out , lord have mercy upon me : and , why breake yee a bruised reed ! and sensible of his owne guiltinesse , hee seemed contented to passe his purgatory here , that so hee might escape hell hereafter . 6. after multitudes of other cruelties , tedious to us to rehearse , ( and how painfull then to him to endure ! ) hee was hanged by the heeles betwixt two pillars : in this posture ; hee put the stump of his right arme , whose wound bleeded afresh , to his mouth , so to quench ( as some suppose ) the extremity of his thirst , with his owne bloud , having no other moysture allowed him . when one ranne a sword thorough his back and belly , so that his very entralls were seen , and seemed to call ( though in vaine ) on the bowells of the spectators , to have some compassion upon him . at last , with much a-doe , his soul ( which had so many doores opened for it ) found a passage , out of his body , into another world . 7. heare , how one of great * learning , is charitably opinioned of his finall estate , making this apostrophe to his ghost : oh , andronicus ! oh thou emperour of the east ! how much wast thou bound unto god , whose will it was , that for a few dayes thou shouldst suffer such things , that thou mightest not perish for ever ! thou wast miserable for a short time , that thou mightest not bee miserable for all eternity . i make no doubt , but thou hadst the yeares of eternity in minde , seeing that thou didst suffer such things so constantly , and couragiously . 8. but doth not so strong charity argue a weak judgement ? despaire it selfe may presume of salvation , if such an-one was saved . how improperly did he usurp that expression , comparing himselfe to a * bruised reed , when , another scriptureresemblance was more applyable unto him , of a * bul-rush bowing downe his head ; onely top-heavy for the present , with sense of suffering , not inwardly contrited in heart , for the sinnes hee had committed . must not true repentance have a longer season to ripen it , and by workes ensuing , to avouch to the world the sincerity thereof ? insomuch that , of late , some affirme that the good theefe on the crosse did not then first begin , but first renew his repentance , lately interrupted by a fellonious act. allow andronious for a saint ; and we shall people heaven with a new plantation of whores and theeves . ( how volumnious will the booke of martyrs be , if paine alone does make them ! ) 9. on the other side , we must be wary , how , in our censures , wee shut heaven-doore against any penitents . farre bee it from us to distrust the power of gods mercy , or to deny the efficacie of true ( though late ) repentance : the last groan which divorces the soule from the body , may unite it to god : though the arme of his body was cut off , the hand of his faith might hold . all that i will adde is this , if andronicus his soule went to heaven , it is pitty that any should know of it , lest they bee encouraged to imitate the wicked premises of his life , hoping by his example to obtaine the same happy conclusion after death . 10. after his execution , the tide of the peoples fury did turne , who began to love his memory , and lament his losse : such as before were blinded with prejudice against him , could now clearely see many good deeds he had done for the publique , and began to recount with themselves , many sovereigne lawes , which hee had enacted : some bemoaned the misery which he had endured , as if his punishment was over-proportion'd to his deserts . whether this pitie proceeded out of that generall humour of men , never to value things till they are lost ; or , because their revenge had formerly surfeted upon him , & now began to disgorge it selfe againe ; or , which is most probable , this compassion arose from the mutability and inconstancy of humane nature , which hates alwaies to be imprisoned in one and the same minde ; but being in constant motion through the zodiac of all passions , will not stay long in the same signe ; and sometimes goes from one extremity to another . 11. by this time isaacius was brought by basilius the patriarch unto the throne , and placed thereon with all solemnity : then the crowne was put upon his head , on the top whereof was a diamond-crosse , ( greatnesse and care are twins ) which isaacius kissed : i welcome thee , said he , though not as a stranger , who have been acquainted with crosses from my cradle : thou art both my sword and my shield ; for hitherto i have conquered with suffering . then weighing the crowne in his hand ; it is ( faith he ) a beautifull burthen , which loads , more than it adornes . 12. here basilius the patriark made a sermon-like oration unto him , which , as it was uttered with much gravity , so it was heard with no lesse attention , and embraced by the emperour , with great thankfulnes . not presuming , sir , to teach you what you doe not know , i am incited by my calling , and encouraged by your clemency , to put you in minde , of what otherwise you may forget . this crowne and sceptre were sent you from heaven ; onely we have done our duty in delivering them unto you . and now me thinks , that divine majesty perfectly shines in you his image . these our eyes upheld , & folded hands , and bared heads , and bended knees are due from us to god , and wee pay them to him , by paying them to you his receiver . and wee doubt not , but you will improve the power and honour bestowed on you , for the protection of the people committed unto you . 13. in a mans body , whilst naturall heat and radicall moisture , observe their limits ; all is preserved in health : if either exceedes their bounds , the body either drownes , or burnes . it fareth thus in the constitution of the state , betwixt your power , and our prosperity ; whilst both agree , they support one another : but , if they fall out , about masterie , even that which over-comes , will be destroyed in a generall confusion . and , if you should betray your trust , though we bow , and beare , and sigh , and sob , armed with prayers and teares ; yet know , that our sad mournings will mount into that court , where lye the appeales of subjects , and the censures of soveraignes , which will heavily bee inflicted by him , whom you represent . speake i not this , out of any distrust of your justice , but out of earnest desire of your happinesse , wishing , that the greatnesse of constantine , founder of this place , the goodnesse of jovian , the successe of honorius , the long life of valens , the quiet death of manuel , the immortall fame of justinian , and what soever good was singl'd on them , may joyntly be heaped upon you , and your posterity . 14. hereupon followed such a shout of the people , as the oldest man present had not heard the like ; and all interpreted it as a token presaging the future felicity of the new emperour . and thus we have presented the reader , with the remarkable intricacie and perplexity of successe ( as if fortune were like to lose her selfe in a labyrinth of her owne making , ) winding backward and forward , within the compasse of five yeares , with more strange varieties then can easily bee paralell'd in so short a continuance of time . 1. first , alexius ; no andronicus . 2. then , alexius ; and andronicus . 3. then , andronicus ; and alexius . 4. then , andronicus ; no alexius . 5. then , isaacius ; no andronicus . thus , few strings curiously plaid upon by the cunning fingers of a skilfull artist may make much musick : and divine providence made here a miraculous harmony by these odd expected transpositions , tuneing all to his owne glory . 15. here i intended to end our history , save that i cannot discharge my trust , and bee faithfull to the truth , without taking some speciall observation of basilius . wee cannot forget how active an instrument hee had been to serve the cruelty of andronicus : and when first i looked wishly upon his hands ( so busied in wicked employments ) i presently read his fortune , that hee should come to a violent death . the old * hermite seemed to mee a prophet , to confirme me in my opinion , ( when reproving him for stickling in temporall matters ) and my conjectures grew confident , that this patriarke in processe of time , would either shake his mitre from his head , or his head from his shoulders . and , perchance , if the ingenuous reader would be pleased freely to confesse his thoghts therein , hee was possest with the same expectation . 16. how wide were we from the marke ? how blinde is man in future contingents ? how wise is god , in crossing our conceits , leaving the world amused with his wayes ; that men finding themselves at a losse , may learne more to adore , what they cannot understand ! see basilius , as brave , and as bright as ever ; and whilst all his fellow-servants had their wages paid them by andronicus , ( some made longer in their necks , others shorter by their heads ) he alone survives in health and honour : which made most to admire , what peculiar antidote of soveraigne vertue hee had gotten , to preserve himselfe from the infectious fury of that tyrant . 17. but that which advanceth this wonder into the marks of a miracle , is , that this cunning pilot , should so quickly tacke about , when the winde changed , and ingratiate himselfe with isaacius . when times suddenly turned from extreames ; those persons which formerly were first in favour , are cast farthest behinde , and they must bee very active and industrious to recover themselves . but basilius by a strange dexterity , was instantly in the front of favourites , and , without any abatement , carryed it in as high a straine as ever before ; and , although ( being weary already ) i am loath to travell further into the reigne of this new emperour , to see in the sequell thereof what became of basilius at last ; yet , so farre as i can from the best chosen advantage discerne and discover his successe ; no signall punishment , aboue the ordinary standard of casualities , did befall him ; and , for ought appears to the contrary , hee dyed in his bed . 18. of such as seriously consider this accident , some perchance may bee so well stockt with charity , as to conceive , that hee repented of his former impiety ; and , thereupon , was pardoned by heaven , and came to a peaceable end . others may conceive , that as , when a whole forrest of trees is felled , some aged , eminent , oake , by the high-wayes side , may bee suffered to survive , as uselesse for timber , because decayed ; yet , usefull for a land-marke , for the direction of travellers ; for basilius being now aged , and past dangerous activity , was preserved for the information of posterity , and ( when all others were cut downe by cruell deaths , ) he left alone to instruct the insuing age of the tragicall passage which had happened in his remembrance . but the most solid , and judicious will expresse themselves in the language of the * apostle , some mens sinnes are open before-hand , going before to judgement , and some mens follow after . all notorious offenders are not publickly branded in the world with an infamous character of shame or paine : but some carrie their sinnes concealed , and receive the reward for them in another world . 19. it onely remaineth , that wee now give the personall dedescription of andronicus , so farre forth as it may be collected from the few extant authors which have written thereof . i. his stature . hee was higher then the ordinary sort of men . he was seven full feet in length ( if there be no mistake in the difference of the measure . ) and whereas , often the cock-loft is empty , in those which nature hath built many stories high ; his head was sufficiently stored with all abilities . ii. his temper . of a most healthfull constitution , of a lively colour , and vigorous limbes , so that he was used to say , that he could endure the violence of any disease for a twelve-month together by his sole naturall strength , without being beholding to art , or any assistance of physic . iii. his learning . hee had a quicke apprehension , and solid judgement , and was able on any emergent occasion , to speake rationally on any controversie in divinity . hee would not abide to heare any fundamentall point of religion brought into question ; insomuch , that when once two bishops began to contend about the meaning of that noted place , my father is greater than i am ; andronicus suspecting that they would fall foule upon the arrian heresie , vowed to throw them both into the river , except they would bee quiet , a way to quench the hottest disputation , by an in-artificiall answer , drawne from such authoritie . iiii. his wives . first , theodora commenia , daughter of isaacius sebabasto crator , his nearest kinswoman ; so that the marriage was most incestuous . the second , anna , daughter to the king of france : of whom , largely before . v. his lawfull issue , both by his first wife . iohn comnenius his eldest sonne . it seemes hee was much deformed , and his soule , as cruell , as his body , ugly . he assisted hagio christophorita-stephanus in the stifling of xene . manuel , his second sonne , of a most vertuous disposition . let those , that undertake the ensuing history , shew how both had their eyes bored out by isaacius . vi . his naturall issue . i meet with none of their names , and though hee lived wantonly with many harlots , and concubines : yet ( what a father observeth ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , many wives make few children . and it may be imputed to the providence of nature , that monsters ( such as andronicus ) in this particular , are happy that they are barren . vii . his buriall . by publike edict it was prohibited that any should bury his body ; however , some were found , who bestowed , though not a solemne grave , yet an obscure hole upon him , not out of pitty to him , but out of love to themselves ; except any will say , that his corps , by extraordinary stinch , provided its owne buriall , to avoyd a generall annoyance . finis . notes, typically marginal, from the original text notes for div a40648e-180 * hest. 2. 6. * lul. 19. 4 * gen. 8. 7. notes for div a40648e-2320 an. dom. 1179. an. dom. 1179 an. dom. 1179 an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179. an. dom. 1179 an. dom. 1179 an. dom. 1179. an. dom. 1179. n. dom. 1199. an. dom. 1189. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. * nicetas coniates in vita alexij numero . 16. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180 an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom. 1180. an. dom 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181 an. dom. 1181. an. dom. 1181. an. dow . 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. * 〈◊〉 〈◊〉 2 lib. parag. 9. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181 an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1181. * rom. 7. 19 , 20. an. dom. 1181. an dom. 1181. an. dom. 1181. an. dom. 1181. an. dom. 1182 an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182 an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1182. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183 an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183 an. dom. 1183. an. dom. 1183. an. dom. 1183. * revel. 9. verse 6. an. dom. 1183. an. dom. 1183. a drexeli us upon eternity , 5. consideration . p. 147 an. dom. 1183. * matt. 12. v. 20. * isai. 58. v. 6. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183. 4th . book 13. paragr. an. dom. 1183. an. dom. 1183. an. dom. 1183. an. dom. 1183 * 1 tim. 5. 24. an. dom. 1183. a happy handfull, or green hopes in the blade; in order to a harvest, of the several shires, humbly petitioning, or heartily declaring for peace. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a85018 of text r208465 in the english short title catalog (thomason e1021_17). 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. 164 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85018 wing f2437 thomason e1021_17 estc r208465 99867418 99867418 119729 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. a85018) transcribed from: (early english books online ; image set 119729) images scanned from microfilm: (thomason tracts ; 151:e1021[17]) a happy handfull, or green hopes in the blade; in order to a harvest, of the several shires, humbly petitioning, or heartily declaring for peace. fuller, thomas, 1608-1661. [4], 83, [1] p. printed for john williams at the sign of the crown in st. pauls church-yard, london : 1660. epistle dedicatory signed: john williams. a collection of petitions, remonstrances and declarations from various parts of the kingdom. -thomason catalog. annotation on thomason copy: "vide single sheets in fol. printed about a month before this in 4⁰"; "may. 2d". reproduction of the original in the british library. eng england and wales. -parliament -early works to 1800. political science -sources -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. great britain -constitution -early works to 1800. a85018 r208465 (thomason e1021_17). civilwar no a happy handfull, or green hopes in the blade;: in order to a harvest, of the several shires, humbly petitioning, or heartily declaring for fuller, thomas 1660 26629 13 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. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-03 mona logarbo sampled and proofread 2007-03 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a happy handfull , or green hopes in the blade ; in order to a harvest , of the several shires , humbly petitioning , or heartily declaring for peace . diadem psal. 34. 14. seek peace , and follow after it . london , printed for john williams at the sign of the crown in st. pauls church-yard , 1660. to his highness the lord general monck . my lord , what formerly was in single arrows , is here bound in a sheaf , i conceive it good that by such conjunction , they might mutually reflect light one on another . posterity will probably be pleased to look back on such passages . some love to see the little coats they then did wear when children . alas , these all were the essayes in the infancy of our liberty , now grown a stripling , god send it to be a man ! yet they differ rather in sound than in sense , variously expressing the same matter . so many men , and but one minde , is admirable ; prompted certainly by the spirit of unity inditing them . factious petitions , gave the beginning , and loyal declarations must give the end to our miseries . but here is the difference , the first were made by the scum , these by the cream of the nation . aeneas did beg the boon of the sybil , that she would not write her oracles ( according to her usual course ) in leaves of trees blown away with every wind . these declarations formerly were printed in leaves or single papers , which are soon lost , not to say , the best of papers so printed , are oft consigned to the worst of uses . this is a way to preserve , and to propagate them . i remember the verse of the poet , singula cum valeant sunt meliora simul , take each of them asunder , good as either , then needs they must be best , all put together . what ( as single stars ) was good , must be best in a constellation . god happily perfect what is so hopefully begun by your honour , though my voice is too weak to be the eccho to the sound of the whole nation : your honours most humble servant , john williams . an express from the knights and gentlemen of cheshire , now engaged with sir george booth : to the city and citizens of london , and all other free-men of england . worthy citizens , and all other our english free-men and brethren , as we are english-men we are all incorporated into one body , and though distinct and different families , fortunes , and qualities , yet fellow members and coheirs of one and the same birth-right ; not onely by nature , as we are the sons of men ( nature obliging all in one common and equal bond of freedom and unity , ) but by certain sacred laws and customs of peculiar and inherent right to this nation ; general , equal , and impartial to all , without respect of persons , rank , quality , or degree , derived through all successions of ages , by the blood , justice , and prudence of our fore-fathers to us their posterity , as ours , and the right of our children after us , not dis-inheritable : though this age were wholly made up of apostates and traytors to common justice and freedom , and should make sale of , and deliver up their children as slaves and vassals , yet english right abideth , to wit , our just laws and liberties , and may justly be re-inforced as opportunity may present ; sometimes they sleep , but never die , their total extinguishment is not to be imagined , so long as any englishman , or english blood abideth : and whoever undertaketh ( though by arms or otherwise ) their recovery and redemption is justified in that very action by the laws of god , of nations , nature , reason , and by the laws of the land ; and within the bowels of our nation amongst our selves no war can be justified , but upon that score , the contrary is sedition , murde● treason , tyranny and what not , and the instruments thereof no other in the eye of english freedom and right , but as bears , wolves , and other beasts of prey . now right worthy and noble citizens , and all other our english brethren , let us consider and lay to heart the sad and deplorable condition of our native countrey : oppression , injustice , and tyranny reigneth ; division , discord , and distimulation fomented and fostered ; trade and industry discouraged , our land rent into parties and factions , and the common band of unity cancell'd , our fundamental laws supplanted , high courts of justice introduced , the blood of war sh●d in times of peace ; arbitrary and illegal imprisonments , patents , monopolies , excise , and other payments brought upon us , and continued contrary to magna charta , and the petition of right ; no form or face of government of english constitution amongst us ; the name and athority of the people in parliament usurped and abused , and the stamp thereof put upon strange and prodigious actions , vexing and oppressing the people with dayly changes and alterations in government , as the interest of some few ambitious grandees alter and change , or get advantages one of another , and all under the name of a common-wealth , when as the nature is not practised or intended at all , it being utterly inconsistent with their very temper and interest ; they are wrapt up and compounded of nothing but guilt-blood , and tyranny ; and equal and common justice ( the essence of a common-wealth ) are utterly repugnant thereto ; and whatsoever they can do must be planted and maintained by sword and violence against the very heart and sence of the nation ; and they know not where or how to centre an oligarchy , or something they would have to be masters of the people , and perpetuate their power and tyranny , and therefore would amaze and confound us with their new debares of a coordinate power , or senate for life , such as our english , laws and liberties know not of , and of pernicious consequence to this nation ; so that from these men that thus handle the stern at westminster , there is no expectation of any just settlement of peace , or freedom from oppression ; especially considering the apostacy , hypocracy , deceipt , and perjury of those men , their manifold solemn engagements , oaths , vows , protestations , appeals unto heaven ; promises , remonstrances , declarations , all by them broken again and again , never keeping faith , truce , or oath , being unbounded , unlimited , certain to nothing , not to be held either by the law of god or man , of conscience or reason ; and from such persons in government , good lord deliver us , and all the good people of england ; and that all this is true of them , your consciences ( noble citizens , and all other the free-people of england ) can witness , there is no tongue , no pen is able to vindicate them in this point ; it is known of all , owned by all , and can be denied by none ; how then can any honest or just man shed any blood in their quarrel , or lend them assistance ? surely that blood will be required at their hands , and we doubt not but you will be carefull what you do . and therefore from those considerations and just provocations , that we have taken up arms in pursuance of , and inquisition after our government , laws , and liberties , that every english-man may be protected and secured in his religion , liberty , and property ; and though it may be suggested , that we intend to introduce prosecution for conscience into the land again , we do hereby ( in the presence of almighty god ) protest and declare against all coercive power in matters of religion , and that to the utmost of our strength ( through gods assistance ) we will endeavour , to the hazzard of our blood and fortunes , the freedom and protection of all vertuous and religious people , by what name soever differenced from us , equal with our selves : and that no forreign , or other authority , save only the civil be exercised in england : that the practise of the law be reformed ; all corrupt statutes repealed ; annual elections of all officers and magistrates , with the constant succession of parliaments restored ; our fundamental laws cleared and asserted ; and whatever is contrary there to be abolished : that no trials be admitted in england for life , limb , liberty or estate , but by the good old way of juries ; and that they be restored to their original power and purity : that all extrajudicial and illegal proceedings by high-courts of justice , or otherwise , with all illegal and arbitrary committees , be strictly provided against : that the excise , and all other payments and taxes , ( such as our ancestors never knew of ) together with all monopolies and patents destructive to trade and the common good of the nation be also abolished ; and , that our parliaments and magistrates be secured from all force and violence ; and utterly cleared from all boundlesse prerogative , and unlimited priviledge : that the right of the poor in the commons of england , all donations for charitable uses , and all lands formerly belonging to the people , be restor'd again : and that mercy and justice be truly established amongst us . and for these ends , and what else may be of publick good to the nation , we do desire , and indeed challenge , as of english right , the speedy election of a new free parliament . and thus , most noble citizens , brethren and fellow freemen of england , we have dealt truly and plainly with you , and given you the real grounds and reasons of our taking up arms ; looking upon you as the most concern'd in the nation , and therefore hold our selves the more obliged to give you this early advice of our candid and just intentions in this undertaking , that you may not be deluded or frighted ( though falsly ) into any strange opinion of us , either through your own mistake , or by the pollicy of those men who will leave no means unattempted to render us as publick enemies , rebels and traitors , plunderers , tyrants and persecutors , or whatever is odious and monstrous , to engage you in blood . believe us , right worthy citizens , and free-born english brethren , we have no design of fire or sword , or of evil toward you or your city , or any part of the nation , or any person in it : we know there are thousands amongst you that are satisfied in us ; it may be indeed that many or most of the gathered separate churches may be fearfull and jealous of us , and so may be induced to arms against us ; but we do again and again protest before almighty god , and the whole world , that we have no other purpose towards them , but that they with us , and we with them , may be bound up as friends and brethren in the common cause of our countrey , that every english-man may have english freedom and right ; and we do not desire to wrong man , woman , or childe the worth of a shoo-latchet : therefore we hope you will first well advise before you proceed in a new war , lest you bring not only your own , but others blood on your heads , ( for we are resolved to presecute this to the last drop of our blood . ) the case of england is laid before you , our laws and liberties , they are yours as well as ours , and for which we have all engaged in the first war , and not to be so slightly valued as to be set at stake against the private ends of some ambitious and corrupt persons : salus populi , suprema lex ; let the people live , and their enemies perish . therefore we beseech you , we conjure you as english men , to stand by your native countrey , and your countrey's cause : our voice is , and it is no other than the consent and voice of the people , a new free parliament , a new free parliament ; it is the english man's main birth-right , which we are resolved to put the people in possession of , or to perish with our swords in our hands . but if you will not joyn , but degenerate , we hope notwithstanding ( by gods blessing ) to carry on this work : yet to that just and glorious work we may challenge your concurrence , it being your duty as well as ours to endeavour the procurement thereof ? and therefore to you make it our proposal , to your militia , to the army , and the whole people , for the prevention of a new war , and the effusion of english blood , that you would be instrumental with us for the speedy election of a new free parliament , for the ends aforesaid ; and in the interim all hostility to be forborn ; and that a day may be appointed , and the people suffered to go to their free elections , and we shall quietly submit to their authority ; heartily desiring , that all revenge , division , rancor , and animosity of spirit may be for ever buried in one general act of oblivion ; and that all parties , sects , and sorts , ( now jarring and making up interests one against another ) may reconcile , cement , and concenter in the common brotherhood of english freedom and right ; in , and for which we are . sir george booth to a friend of his in london . sir , my last to you of the second instant , i understand you have committed to open view , the publication whereof was of general satisfaction to your friends here , and for which we all hold our selves obliged . i have sent you here inclosed an express from the knights and gentlemen engaged with me , and beg this further addition to your former many favours , that you would please to take the care upon you , to get the same printed and published , for the undeceiving of those amongst you , and all other that are yet doubtfull or unsatisfied in us . the messenger will inform you of the present state and condition of affairs with us , to whom i refer you . in haste i rest , sir , your most affectionate friend and servant , george booth . manchester aug. 9. 1659. alleyn mayor . at a common-council holden in the guildhall , london , on tuesday the 20. of december , 1659. this court having taken notice of divers affronts put upon the right honorable thomas alleyn , the present lord mayor of this city , with many false and scandalous aspersions cast upon his lordship , and the committee appointed by this court to confer with the lord fleetwood touching the peace and safety of this city : as if they had deserted their trust , or betrayed the rights and liberties of this city . and in particular , that the said committee seemed satisfied with the limitations of parliament , called the seven principles , or unalterable fundamentals , printed in a late scandalous pamphlet stiled , the publick intelligencer . the said committee here openly declaring ; that they never heard the said principles , or had them any way communicated to them , much lesse ever consented to the same , or any of them . this court being deeply sensible of these great indignities , doth declare , that the said lord mayor is so far from deserving any of the said affronts or aspersions , that he hath highly merited the great honour and esteem of this court and the whole city , having in all things demeaned himself with much prudence and faithfull integrity to this city and court , which doth therefore return his lordship their most hearty thanks . and that the said committee in all their transactions , touching the peace and safety of this city , have also discreetly and faithfully discharged their trust , to their own trouble , and great satisfaction of this court . and whereas this court and city hath been lately represented by some , as having deserted their first cause and declarations in the use of all lawfull means for the maintenance of the true reformed protestant religion according to the scriptures ; the support and maintenance of a settled lawfull magistracy , a learned pious ministery , and publick universities , with the ancient fundamental laws of the nation , just rights , properties and liberties of all persons : and for these ends will endeavour , all they lawfully may , the speedy convening of a free parliament to sit and act without interruption or molestation , by any persons whatsoever . sadler . to the right honorable , our worthy and grave senators , the lord mayor , aldermen , and comonalty of the city of london , in common council assembled . the humble petition and address of divers young men , on the behalf of themselves and the apprentices in and about this honorable city . most humbly sheweth , it hath pleased the good and only wise god , for our and the nations crying sins , to manifest his displeasure for many years together against these our flourishing , now sadly divided , distracted and almost ruined nations : and yet blessed be god , this honorable city hitherto hath been no proportionable sharer in the calamities which our brethren in other parts of these now miserable nations have suffered , which are now aggravated by our divisions , and such a general decay of trading , as doth exceed the worst of former times ; all which we look upon as a most sad presage of some art , and dismal judgement very near at hand , if not our sudden ruine ; together with the destruction and utter dissolation both of church and state , which will inevitably ensue as a just reward upon our multiplied provocations , under the most signal manifestations of gods most gracious presence , and the most engaging mercies that ever people did enjoy ( unlesse it please our most gracious god whose name hath been exceedingly dishonored , by the violation of many sacred and solemn oaths ) amongst us to work our deliverance out of this contexture of dangerous mischiefs , into which we have already wound our selvs : or which as the innundations of mighty waters may suddenly break in upon us : and being sadly sensible of the calamities under which the three nations groan , for want of a well-ordered and established government . we being members in the same pollitical body , cannot but sympathize with the rest of our brethren : and forasmuch as our endeavours may contribute very much thereto , and the well or ill management of your talents in the discharge of your trusts may now make these nations happy , or else make them irrecoverably miserable . we hold our selves obliged in conscience to god and our countrey , both by the laws of god and the land , in the behalf of our selves , and all good and peaceable people in the land , and the many thousands that know not their right hand from their left ; and in the behalf of the children unborn , who in time to come may have cause to blesse or curse the day of their birth for your sakes , do make this humble addresse to you , as the only means under god now left us to redresse these growing mischiefs which make us and the three nations in these times of our great trouble cry unto you ( as those of macedonia did in the apostles vision ) come and help us . and we beseech you , our most grave and worthy senators , as you tender the welfare of these bleeding nations , to stand in the wide gap of our breaches , with your prayers , improving your councils , and every talent ( which god hath reposed in you ) for the honour of god , and the peace of his church , by a reall reformation , and we question not but our most gracious god will then break through the thick clouds of these black and dark providences , and return unto us our judges as at the first , and our counselors as at the beginning , with the abundance of the blessings of peace , that judgement may run down our streets , and righteousness as a mighty stream . and we humbly desire the two great pillars of the land , magistracy and ministry may be asserted and encouraged : in order unto which , we humbly present unto your grave and serious consideracions . first , the priviledges of the gospel which we do enjoy at this day , in the faithfull preaching and dispensing of gods holy word and sacraments , together with the labours of so many of his faithfull servants in the ministry , and the liberty of these sacred ordinances , being the best and choicest of our national blessings ; in respect of which , we may well say ( with holy david ) god hath not dealt so with any nation : which with thankfulnesse we desire to ackowledge as a great mercy to this land : and should the lord remove this candlestick out of its place , as we have just cause to fear he will , unlesse we do repent ) then may we indeed complain with phineas his wife , the glory is departed from our israel , and a dark and dismal night of black and gloomy ignorance , error and prophanenesse will envelope our valley of vision . and to the end that this choice blessing ( which we account more precious than our lives ) may be conveyed to posterity , we most humbly desire the ministry may be countenanced and encouraged , the universities upheld and maintained , which have nursed many famous preachers for piety and learning in this and former ages , and your authority used for the terror of evil doers , but the praise of them that do well . secondly we esteem and assert , as our undoubted birth-right , the freedom and priviledges of our parliaments , as being the great charter of the people of england , which we account equally dear with our lives ; in the enjoyment of which we yet hope , under god , to see a happy and lasting settlement both in church and scate . therefore we most humbly desire , that a new election may be made , or else that those worthy gentlemen chosen to serve as members in the late free parliament , may be restored to their priviledges , and sit without disturbance or force from the army , that they may consider in this evil time , what england , scotland , and ireland ought to do , which ( with submission to your grave judgements ) we humbly conceive to be the most probable means under god to establish the true protestant religion , reform the laws , secure our liberties and preserve our lives and outward concernments , to promote learning end encourage vertue , whereby peace with our neighbour nations may be renewed and established , the army satisfied , their arrears paid , and trading restored . in all which , most grave and worthy senators , your own concernments ( as well as ours ) are so deeply engaged , that we perswade our selves you will be instumental to further our desires , by all peaceable and lawfull means , and we hope it will put an end to our divisions , which ( if god in mercy prevent not ) may soon break out into another civil war , and render us as a prey to a forreign enemy , for a kingdom divided against it self cannot stand . now we leave it unto you our most grave and worthy senators , duly to consider , if you part with these our great national blessings , whether you will not discover a palpable breach of trust , and leave your names for a reproach to the generations following , who will in the ages to come rise up and call you blessed , if you be carefull to preserve them now , and convey them to posterity : and now we beseech the lord to strengthen both your hearts and hands , and give you wisdom from on high to direct you in all your consultations , as may be most for the honour of god , the peace of his church throughout the world , and the settlement , safety and happinesse of these poor nations : and by his assistance we resolve to stand by you and with you , to the utmost hazzard of our lives and all that is deare unto us , to promote the same . munday 5. december . this day the lord mayor , aldermen , and common council being assembled , the fore-recited pitition was presented by several young-men and apprentices , in behalfe of themselves and several thousands which have subscribed the same ; the which being received , was ordered to be read , and thereupon a committee chosen to consider thereof , and to give their speedy report unto the next court concerning the same . at the same court it was likewise ordered , that the lord general fleetwood should be desired to draw off the soldiers , unto their several quarters ; it being then also ordered , that every common council man in his several precinct , should give notice to the house-keepers within the same , that they should keep their servants and apprentices at home , thereby to preserve the peace of the city . to his excellency the lord general monck . the vnanimous representation of the apprentices and young-men inhabiting in the city of london . humbly sheweth , that the glory of our nation , and the greatest comfort of our lives in our civil interests , consists in the priviledges and liberties to which we were born , and which are the undoubted inheritance of all the free people of england , among which the grand and essential priviledges which discriminates free-men from slaves , is the interest which every man hath in the legislative power of the nation , by their representatives assembled in parliament : without which , however we may flatter our selves , or be flatter'd by others , we are truly no better than vassals govern'd by the will and pleasure of those who have no relation to us , or our common interest . now how much this dear priviledge of the people hath been assaulted by the open violence of some , and secret artifice of others , and to what a deplorable condition we are brought at this present period , when heavy taxes are imposing upon mens estates , and new laws upon our persons , without any consent of the people had in a free parliament , and how generally , through the said distractions in government , trading is decayed , and how much we are likely to suffer thereby in our times and places , we cannot but remonstrate to your excellency , constrain'd through the sense of our present sufferings , and apprehensions of greater , to implore your assistance , most humbly beseeching your excellency , by that ancient love you have born to your native countrey , zeal to our liberties , by that great renown you have lately gain'd in opposing the cruel raging of the sword , by the common cries of the people , and by the hopes and cheerful expectation of all england now fix'd upon you ; and lastly , by your own personal concern in the same common cause as a free-born english man , that you would be pleased to use those great advantages divine providence hath now put into your hands , to the securing your native countrey from those dangerous usurpations , and preserving us in those liberties to which we were born . that no tax may be imposed , nor new law made , nor old abolisht , but with the consents of the people had by their representatives in parliament , freely to be chosen without terror or limitations , and freely to sit without any oath or engagement previous to their entrance , without which special liberties the parliament cannot in any construction be esteemed the free assembly of the people ; and by your excellency's asserting of those our undoubted rights in your present advantages , you will certainly , by the blessing of god , and unanimous concurrence of the people , accomplish our ends , and will thereby gain the hearts and hands of the whole nation , and the city in particular , and purchase to your self a name that shall make every true english man call you blessed , and posterity shall hereafter delight to recount the famous acts of their worthy patriot . this was delivered to his excellency at s. albans , on thursday febr. 2. 1659. by persons elected for that purpose , and had a very cheerfull reception . the declaration of the nobility , gentry , ministry , and commonalty of the county of kent . together with the city and county of canterbury , the city of rochester , and the ports within the said county . having with sadnesse weighed the multiplied calamities wherein we are at present involved , how friendlesse we are abroad , and how divided at home ; the loud and heart-piercing cries of the poor , and the disability of the better sort to relieve them ; the total decay and subversion of trade , together with the forfeiture and losse of the honour and reputation of the nation ( what is more dear to us than all these ) the apparent hazzard of the gospel , through the prodigious growth of blasphemies , heresies and schism , all which own their birth to the instability of our governors , and the unsettlement of our government . lastly , how in all these an universal ruine threatneth us , and will ( if not timely prevented ) doubtlesse overwhelm us . we thought it our bounden duties , both as christians , out of tendernesse to our religion ; as english men , to our countrey ; and as friends , to our selves and our relations , to represent and publish to the world our just griefs for , and our lively resentments of this our deplorable condition , and to seek all lawfull and probable means to remedy and redresse the same . wherefore having the leading examples of the renowned cities of london and exeter , together with the counties of the west , before our eyes ; and the clamors and out-cries of the people always in our ears , ( whereof the one encourageth , and the other enforceth us to this our declaration ) we thought that we would not be silent at such a time , when our silence would speak us to be assentors to our own ruine , or abettors of such proceedings as have neither law nor equity to support them . we therefore the nobility , gentry , ministry , and commonalty of the county of kent , together with the city and county of canterbury , the city of rochester , and the ports within the said county , do by these presents unanimously declare , that our desires are for a full and free parliament , as the only probable means , under god , to lead us out of this maze and labyrinth of confusions in which we are at present engag'd ; that is , that the old secluded members , so many of them as are surviving , may be re-admitted into the house , and that there may be a free election of others to supply the places of those who are dead , without any oath or engagement previous to their entrance ; these we shall own as the true representatives of the people ; these we shall with our lives and fortunes , to the uttermost of our power , assist , and with all cheerfulnesse submit to , and acquiesce in whatsoever they shall enact or ordain . thus concluding , that all publick spirited men , and good patriots , will with all readinesse joyn and concur with us in a matter of so universal concernment , and that we shall finde opposition from none , but such as prefer their own private interests , and temporal respects , to their religion , and laws of the land ; we shall as bodily subscribe our names , as we do heartily declare our desires . advertisement . the forward zeal of some wel-disposed persons , to expresse their cordial and unanimous concurrence with their countrey-men of the several counties and cities of england , having caused a declaration , imperfect in a very weighty and material clause thereof , to be printed and published , in the name of the county of kent , &c. it was thought fit that the genuine and true copy of the said declaration should be set forth , as it was intended to be presented to the speaker , and to the present great arbitrator of the nations peace and happinesse , general monck ; but through the mis-informations of some unquiet spirits , ( who while they may have leave to accuse , will leave no man innocent , nor the state without trouble ) the persons of many gentlemen are secured , and others threatned , by a great force march'd into the countrey , the presentation was necessarily omitted , and the names and subscriptions not exposed to publick view , for reasons very obvious and evident . a narrative of the meeting of some gentlemen , ministers and citizens at the town-hall in canterbury . together with their declaration presented to the mayor at the common burghmoote . understanding that the late procedure of some of the principal gentlemen and citizens , inhabitants of the city of canterbury hath been represented above as a malignant design , tending to tumult and sedition ; we thought fit to publish to the world a brief narrative of the same , together with the declaration it self , that both the one and the other being cleared from the malicious aspersions and calumnies of our adversaries ; the whole nation may judge between them and us , and so give sentence according to the merit of the cause . whereas some peaceable and well-minded gentlemen with some godly and sober ministers , perceiving the people generally bent for a free parliament ( as in the following declaration is expressed ) and hearing that the cities of london and exeter had lately declared for the same , thought it neither unmeet to follow so leading presidents , not unseasonable to joyn their votes with the general desires of the whole nation ; to which end it was resolved to present this following draught to the common burghmoote , and to desire their concurrence therein . thus in an orderly manner , without tumult or noise , without arms in their hands or thoughts , or without anger or threats in their looks ; divers gentlemen , ministers and citizens went to the town-hall on jan. 24. the mayor , aldermen and common councel then sitting , and presented the declaration at the door , desiring that after a serious perusal thereof , they would be pleased to joyn with them , in a business which they judged agreeable , not only to the sense of that court , but also of the whole county and nation : but when it was mentioned to be put to the vote , whether the paper should be read or not ; some of the bench protested against it , although they knew nothing of its contents ; and in conclusion ( having a long time rather wrangled than debated ) the dissenters ( being but seven of twenty four ) quitted the court , not leaving enough to make a burghmoote quorum ; whereupon , the gentlemen ( who though rudely treated , had quietly attended ) withdrew re infecta , and returned home with as little tumult as at first they came : thus was there nothing done to surprise or disturb the court , nothing to raise a tumult , nothing to cause a second kentish insurrection , as our adversaries give it out : no , the design was not arms , but peace ; not tumult , but settlement ; not to surprize and disturb the court , but to desire an amiable correspondence with the same , to the end that the intended declaration might be made the more authentick by the formal intervention and assent in open court , of the magistracy of so considerable a corporation ; and that the declarers themselves might not be thought to tread in any oblique paths , or to proceed in a clandestine manner : but being disappointed ( as you see ) , herein , it was thought fit to strengthen and confirm our declaration , and to make good the title it bears , by private subscriptions , as well through the whole county as this city ; wherein we had , in three dayes time , proceeded so far , that many thousands were then collected ; whereupon , some gentlemen ( from the slie insinuations and false representations of our aversaries ) were secured in several prisons , to the discouragement of well-begun , and well-meant undertaking ; neither can the gentlemen understand wherein they have offended , or how they should merit imprisonment , since there was no order , nor prohibition to the contrary : although they conceive , that had they proceeded therein , they had not trangressed any known laws of the land ; it being the subjects birth-right modestly to represent their grievances by way of petition , remonstrance or declaration . wherefore lest ( through our silence , and the present suppression of our declaration ) the aspersions of our adversaries might be thought deservedly cast upon us ; we thought fit to publish the same , together with this narrative , deeming that as we have done nothing herein worthy the present severity , so the impartial reader will in his private judgement , absolve us from all guilt or demerit . neither shall we answer our adversaries by way of recrimination , nor ( although we can by undoubted testimonies sufficiently prove it ) say , that the same men who now appear so zealous assertors of the parliaments interests and proceedings , did as eagerly joyn with the army , crying them up as much , with whom they would live and dye , as they decryed this present power in their late interruption , as not consisting with the interest of the nation . no , though this might serve to invalidate their testimony , we shall enlarge no further , but refer to the declaration it self . to the right honourable will lenthal speaker to the parliament . by him to be communicated to the members sitting at westminster . whereas we the gentlemen and freeholders of this county of berks , were generally met together at abingdon , upon some intimation of an election of a knight of the shire , in pursuance of your order , for the filling up of this parliament ; and that some solicitations were used throughout the county for voyces , and being jealous to be surprised therein by any clandestine carriage of the writ : and whereas at this meeting it was further taken into consideration , that this county have with the rest of this nation been deeply sensible of many insupportable grievances and oppressions of late dayes , occasioned through the want of a real , setled , and regular government ; and in particular , that the commissioners for the militia having formerly charged the country to provide arms , which was done accordingly , the said commissiooners do yet direct their warrants for the bringing in of twenty shillings for every foot arms ; which we are very confident is besides the intent of the act which impowers them , and are ignorant otherwise by what authority they proceed therein ; that therefore having seriously consulted the remedies which might be proper for these and the like inconveniences for the future , and by gods blessing reduce us unto a firm , free , and legal settlement of our rights , civil and religious : wee conceived it to be our duty towards god and our country , without any private ends whatsoever , to declare our selves in this sense , that we take it the most satisfactory expedient for it , will be the recalling of all those members that were secluded in 1648. and that before the first force upon the parliament . and , that in the elections which shall bee of any other members in the vacant places , such due course may be taken , as that the country may not any way be surprised , or over-awed therein : and that the secluded members may be admitted to sit without any oath or engagement to restrain their freedome in the least ; wherein we shall be ready to defend you and them with whatsoever is dearest unto us , against all opposition : and pray unto almighty god for his assistance to the happy accomplishment of what may best conduce to the peace and safety of this nation . [ this is subscribed by most of the chief gentlemen and freeholders of the county of berks. ] a concurrent declaration of the inhabitants of the city and liberties of westminster : with the declaration of the people of england for a free parliament . whereas by a wonderful revolution of the divine providence , those members of the long parliament which were strangely brought in by the army ( may the 7. 1659. ) and as strangely outed by them ( octob. the 13. 1659. ) are now strangely returned to sit in the house as before , we judge it our concernment to call to minde the act by them made and published , immediately before their forcible interruption , intituled , an act against raising of money upon the people out their consent in parliament : which act of theirs proceeds in these words , and be it further enacted , that no person or persons shall after the 11. of october , 1659. assess , levy , collect , gather or receive any custome , imposts , excise , assesment , contribution , tax , tallage , or any sum or sums of money , or other impositions whatsoever , upon the people of this commonwealth , without their consent in parliament , or as by law might have been done before the 3. of november , 1640. and be it further enacted and declared , that every person offending against this act shall be , and is hereby adjudged to be guilty of high treason , and shall forfeit and suffer as in case of high treason . hereupon we judged it meet and equitable to make this following declaration . we do therefore declare that we do freely , cordially , and unanimously assent to the equity of this act , as consonant to the fundamental laws of our nation , the benefit whereof we doubt not but we may justly claim , as our birth-priviledge in all such cases and concernments . and accordingly we do declare that we are ready and willing , as soon as an opportunity is given us , to make choice of such persons as may declare our consent in parliament , for the raising of such sums of money , as by them shall be thought necessary to defray the publick charges , and manage the publick concerns of the nation , seeing most of those persons that were formerly chosen by us for this purpose , are either taken away by death , or by seclusion debarred from sitting in the house . and we do hereby declare further , that we neither do , nor shall ever give our consent , that any assesment should be made , or imposition laid upon us by any person or persons whatsoever , until our consent be so declared by persons thus chosen and intrusted by us for this end and purpose . and therefore if any person or persons whatsoever shall contrary to the forementioned act , and the fundamental laws of this nation , lay any assesment or imposition upon us before our consent is thus declared , under what pretence or colour soever of authority or necessity it shall be done , we do hereby declare to the world , that we are under manifest constraint and force , and our goods and estates are violently extorted from us , contrary to law and justice , which injuries we shall no longer bear than an opportunity shall be offered us to right our selves , and repossess those priviledges that pertain to us by the laws of our nation . and hereunto so universal and unanimous is our concurrence , that it would be endless for us to subscribe our names ( which neither this , nor any such papers could contain ) but yet if any doubt or mistrust of the truth of the matter hereby declared should be conceived or pretended by any , and the members of parliament now ( whom we conceive it doth in a special manner concern ) shall desire a visible testimony hereunto , for their further satisfaction and more full assurance of the truth and realty hereof , we shall be ready upon the least intimation thereof by them given us , in the several cities and counties of the land , to own and subscribe to what is hereby declared , and act accordingly . for some proof of the premises , we the inhabitants of the city and liberty of westminster , capable of the choice of two burgesses to serve in parliament , have to this present delaration subscribed our hands , and so much the rather that we might hereby take occasion to signifie to the whole nation our cordial concurrence with the common councel of london , in what was done by that honourable court , in the behalf of the city of london in their declaration of 20. decemb. for a free parliament . the humble desires of the kinghts , gentlemen , ministers , freeholders and inhabitants of the county and burrough of leicester . delivered to his excellency , the lord general monk , at st. albans the thirtieth of january , 1659. by george fawnt esquire , high sheriffe of the said county , willam boothby , richard orton , and richard halford esquires , entrusted for that purpose by the whole county . we the knights , gentlemen , ministers , free-holders , and inhabitants of the county of leicester , humbly conceiving , that the first force put upon the parliament , hath been an encouragement and occasion to all the rest : and finding that your excellency ( under god ) hath been the principal means , for repairing the last interruption , are the more encouraged to desire your assistance , in the promoting of these our just desires as a visible means of an happy peace and settlement of these nations . and whereas every free-born person of england is supposed to be present in parliament , by the knights and burgesses of the place where he liveth , and thereby is presumed to give his consent in all things that pass in parliament ; there is not ( as we are credibly informed ) one knight for all the counties in wales , nor for divers counties in england , and some of them the greatest in england , as that of yorkshire . we therefore desire , that all vacant places be supplied , whether they became vacant by death , or judgment of parliament : and that those that were secluded by force in the year 1648. may sit again . and that no previous oath or engagement be put upon any , that is chosen by his countrey to sit and vote freely in parliament . that the fundamental laws of england , the priviledges of parliament , the liberties of the people , and the property of goods , may be asserted and defended , according to the first declaration of parliament , when they undertook the war ; and no taxes or free-quarter imposed upon any , without authority of parliament . that the true protestant religion may be professed and defended , all heresies , sects and schisms discountenanced and suppressed ; a lawfull succession of godly and able ministers continued and encouraged ; and the two universities , and all colledges in both of them , preserved and countenanced . that a fitting and speedy course be taken , for the paying and discharging the arrears of such officers and soldiers as submit to authority of parliament , and that they may be speedily reduced to a lesser number , for the easing of the great taxes and burthens of these nations . the humble address , and hearty desires of the gentlemen , ministers , and free-holders of the county of northampton . presented to his excellency the lord general monck , at his arrival at northampton , january 24. 1659. we the gentlemen , ministers , and free-holders of the county of northampton , humbly conceiving , that the first force put upon the parliament hath been an encouragement to open the way to all the rest ; and finding that your excellency under god hath been the principal means for the repairing of the last interruption , are the more encouraged , and ( having the conveniency of your presence now amongst us ) to desire your assistance in the procuring these our just desires , as the visible means of a happy peace and settlement of these nations . 1. that whereas every free-born subject of england is supposed to be present in parliament by the knights and burgesses of the place where he liveth , and thereby is presumed to consent to all things that passe in parliament : so it is now , that there is not one knight for all the counties in wales , nor for divers counties in england , and some of them the largest in england , as that of yorkeshire . 2. that no free-born subject of england may have any taxes levied upon him , without his consent in parliament . 3. to that end , that all vacant places may be supplied , whether they became vacant by death or seclusion ; and that those that were secluded by force in the year 1648 may sit again ; and that no previous oath or engagement may be put upon any that is chosen by his countrey to sit and vote freely in parliament . 4. that the fundamental lawes of england , the priviledges of parliament , the liberty of the subject , and the property of goods , may be asserted and defended , according to the first declarations of the parliament , when they undertook the war . 5. that the true protestant religion may be professed and defended , all heresies , sects and schisms discountenanced and suppressed , a lawfull succession of godly and able ministers continued and incouraged , and the two universities , and all colledges in both of them , may be preserved and countenanced . 6. that all the soldiery that will acquiesce in the judgment of a free and full parliament , in the promoting and setling a happy peace upon those foundations , may have their arrears paid , and as many of them as the parliament shall think necessary , may be continued in the publick service ; and that as many of them as have been purchasers of lands from the parliament , may either enjoy their bargains , or their money paid back with interest , and some considerable advantage over and above , for their satisfactions , as the parliament shall judge expedient for the publick good of the nation . this address was prepared by the gentlemen , &c. abovesaid , to be presented to general monck , at his entrance into northampton . to his excellency the lord general monck . the congratulation and addresse of us the knights , divines , free-holders , and others of the county of bucks. humbly sheweth , that with all possible gratitude we admire the wise and gracious dispensation of things by almighty god , who hath moved your self , and other the worthy officers with you to such just and honorable resolutions , as to put your selves into the breach then , when tyranny , irreligion , and all confusion , like a mighty flood were ready to break in upon us . an occasion in which , whether the noblenesse of the attempts , or the happinesse of the successe were more considerable , after times will take pleasure to discourse : and we at present congratulate these your sentiments of honour and conscience . sir , our credit abroad is impaired , our trade at home is decayed , our fundamental laws are violated , our primitive apostolick religion endangered : the cause of all which we humbly conceive is the force and violence put upon the parliament in the year 1648. and since to obviate all which evils we request the total removal of that force , and that all surviving members so secluded , be restored to the discharge of their trust vacancies be supplied by free elections according to law , that no previous oaths or engagements be put upon any of them that shall be chosen to sit and vote in parliament . sir , this is our desire , and as we observe 't is the voice of the whole people , and that is the voice of god ; we doubt not but that you have been reserved for such a time as this : in pursuance of which we are ready to hazard our lives and estates . a declaration of the city and county of gloucester . being deeply affected , and most sadly sensible of the present miseries , which both our selves and the whole nation lie under : we cannot be altogether silent in the expressions of our griefs , and declaration of our desires and thoughts of the most probable means ( by gods assistance ) to give some remedy to our present sufferings , and prevention of our yet greater calamities , which threaten our speedy ruine : the cause of all proceeding ( as we conceive ) is from that unhappy disorder in that great wheel of government . and that after all our great sufferings and trials , the vast expence of treasure and blood for our rights , liberties , and priviledges of parliament , ( which we take to be the good old cause ) such persons in whom we have already lodged our trusts , and who have sufficiently manifested their endeavours to perform the same , namely , nathaniel stephens , esq sir john seymore , kt. edward steephens , esq john steephens , esq and the right honorable thomas lord fairfax , have been since december 1648. and still are denied the freedom of sitting , and voting in parliament . the restauration of which members we desire with all freedom to their former capacities . and declare we shall not otherwise consent to pay tax , or other impositions , or hold our selves bound by any law to be made , without a restitution of these our representatives , with a supply of all vacancies , by a free election , according to the fundamental laws and constitutions of this nation , it being the undoubted birth-right of all the free-born people of england , that no tax or other imposition be exacted from them , or any new law imposed upon them , but by their consents had by their representatives , in a full and free parliament . and we further declare our hearty desires , for the burying all former animosities and differences , by a full and general act of oblivion and indempnity , with satisfaction to be given to purchasers , under any act of sale ; as by parliament shall be thought fit . and that no officer or soldier , that hath ventured his life for the freedom of his countrey , and shall continue faithfull to those principles , may hereby receive any discouragement . we also declare , that we shall freely and willingly consent , that all such shall receive their arrears , and be continued so long as the parliament shall think fit , in order to the safety and preservation of the nation , and that such liberty be allowed to tender consciences , as is not opposite to the scriptures , or the established laws of this nation . we also declare , that in pursuance of these our just desires , we shall not be wanting to the uttermost of our powers , to engage our selves by all lawful ways and means , with our fellow brethren , in the just vindication of our liberties , and shall neither count our lives or fortunes too dear to hazard for the redemption thereof , and herein we shall not doubt the ready concurrence of all those in the three nations , whose peace , prosperity and safety is equally concerned with ours . this declaration being subscribed by great numbers of considerable persons of that county , was to have been presented to the speaker by some of them ; but considering how sir robert pye , and major finchers handsome behaviour was unhandsomly rewarded with imprisonment , for a particular of the same nature , it was thought more proper to preserve the liberty of personages of so much worth til a better opportunity , and therefore it is thought fit thus to communicate this , for the vindication of this county and satisfaction of the whole nation . the remonstrance of the knights , gentlemen , and freeholders of the county of gloucester . we do claim and avow it to be our undoubted birth-right and liberty , that no new laws , much lesse any new government , can or ought to be imposed upon us ; nor any taxes , contributions , or free-quarter taken of us without the consent of the people of this nation in a free-parliament assembled ; which liberties have been often confirmed to us by the great charter , the petition of right , and many other statutes : and parliaments being the only bulwarks and defence of our liberties , as men and christians ought to be , freely elected , and to sit and vote without interruption or opposition by any persons whatsoever : the priviledges whereof we are all bound to maintain and defend , and to assist and maintain each other in the defence thereof . and therefore we resolve , according to our bounden duty , to joyn with the lord mayor and common-councel of the city of london , and all other counties in england in pursuance thereof . and we do not doubt but all true hearted english men who love their own liberties , and are not willing to be made slaves , or to enslave their brethren , will joyn with us herein . a letter agreed unto and subscribed by the gentlemen , ministers , free-holders and sea-men of the county of suffolk . presented to the right honorable , the lord mayor , aldermen , and common-councel of the city of london , assembled january 30. 1659. right honorable , please you to accept this paper as a testimony , that we are highly and gratefully sensible of those breathings and essayes towards peace , which your renowned city hath lately declared to the world : as we earnestly wish , that our serious and unanimous concurrence may ripen them to a perfect accomplishment . we are willing to consider it as an omen of mercy , when we observe the nation in general , lifting up its vows to heaven for a free and full parliament ; 't is that alone in its genuine sense which our laws prescribe and present to us , as the great patron and guardian of our persons , liberties , and properties , and whatsoever else is justly precious to us . and if god shall by your hand , lead us to such an obtainment , after-ages shall blesse your memory . 't is superfluous to spread before you , your merchandise decay'd , your trade declin'd , your estates wither'd . are there not many within your walls , or near them , that in your ears deplore such miseries as ehese ? your lordship may believe , that our prayers and persons shall gladly promote all lawfull means for our recovery . and we entreat , that this cheerful suffrage of ours may be annex'd as a label to your honorable intendments . this letter was delivered according to its superscription , by robert broke , philip parker , and thomas bacon , esquires . the declaration of the gentry of the county of norfolk , and of the county and city of norwich . we the gentry of the county of norfolke , and county and city of norwich , being deeply affected with the sense of our sad distractions and divisions , both in church and state , and wearied with the miseries of an unnatural civil war , the too frequent interruptions of government , the imposition of several heavy taxes , and the loud out-cries of multitudes of undone , and almost famished people , occasioned by the general decay of trade , which hath spread it self throughout the whole nation , and these counties in particular ; and having met together , and consulted what may best remedy , and remove our , and the nations present grievances and distractions , do humbly conceive , that the chief expedient will be , the recalling of those members that were secluded in 1648 , and sate before the force put upon the parliament , ( we of the county of norfolk ) being by such seclusion , deprived of any person to represent us in parliament ) and also by filling up the vacant places thereof , and all to be admitted without any oath or engagement , previous to their entrance ; which being done , we shall be ready to acquiesce , and submit in all things , to the judgement and authority of parliament , without which authority , the people of england cannot be obliged to pay any taxes . this declaration , subscribed by three hundred gentlemen , was delivered to the honourable will . lenthall , speaker of the parliament , on saturday the 28. of jan. 1659. by the lord richardson , sir john hobart , and sir horatio tounsend , baronets . a declaration of the gentry of the county of devon , met at the general quarter sessions at exeter , for a free parliament : together with a letter from exeter . to the right honourable william lenthall speaker of the parliament . we the gentry of the county of devon , finding our selves without a regular government , after your last interruption designed a publick meeting , to consult remedies , which we could not so conveniently effect till this week , at our general quarter sessions at exon : where we finde divers of the inhabitants groaning under high oppressions , and a general defect of trade , to the utter ruine of many , and fear of the like to others , which is as visible in the whole county , that occasioned such disorders , that were no small trouble and disturbance to us ; which , by gods blessing upon our endeavours , were soon supprest and quieted , without blood . and though we finde , since our first purposes , an alteration in the state of affairs , by your re-assembling at the helm of government , yet conceive , that we are but in part redrest of our grievances ; and that the chief expedient for it will be the recalling of all those members that were secluded in 1648. and sate before the first force upon the parliament . and also by filling up the vacant places . and all to be admitted , without any oath and engagement , previous to their entrance . for which things , if you please to take a speedy course , we shall defend you against all opposers , and future interrupters , with our lives and fortunes . for the accomplishment whereof , we shall use all lawful means , which we humbly conceive may best conduce to the peace and safety of this nation . exon 14. of jan. 1659. sir , the inclosed copy of what this grand meeting , to which the most considerable of the gentry have subscribed . mr. bampfield , recorder of exon , is gone this night post to deliver it to the speaker . that the cornish men have done more , is no news . this city in very great numbers , lordly exprest their desires for a free parliament . the apprentices and young men of the city , got the keys of the gates , and keep them lockt , without taking notice of the magistrates , and less of the souldiers . a letter and declaration of the lords , knights , gentlemen , and ministers of the county of york , and of the lord mayor , aldermen and common-councel of the gity of york . presented to general monck feb. 17. 1659. at his quarters at drapers-hall london , by sir thomas wharton knight , brother to the lord wharton , john dawney , thomas harrison , and john legard esquires . as also a letter , with the said declaration inclosed , delivered by the said gentlemen to the lord mayor directed to him , and to the common-councel of the city of london . to his excellency the lord general monck . my lord , we finde our selves constrained by writing to supply the omission of acquainting your lordship with our thoughts and desires when you passed through our county , which we had then done , if upon so short notice we could have met for a mutual vnderstanding ; your lordship will finde in the inclosed declaration the sum of our apprehensions . we thought it not necessary to multiply particulars , but leave all other things to a duly constituted parliament ; neither have we been sollicitous to multiply subscriptions , trusting more to the weight of the proposals , than to the number of subscribers ; yet we may safely affirm this to be the sense of the generality of the county and city , as your lordship sees it is of others . we have onely to add our earnest desires to your lordship , that you would be pleased to further the accomplishment of what we have represented with such seasonable speed , as that the fear of friends , and the hopes of enemies concerning a dangerous confusion amongst us , may be prevented . your lordships very humble servants , thomas fairfax , faulconberge , bar. bouchier , vicecomes . christopher topham , mayor , &c. the declaration . we being deeply sensible of the grievous pressures under which we lye , and the extream dangers we are exposed to at this time , through the violent alteration of our government , the mutilation and interruption of parliaments : and having no representatives to express or remedy our grievances , have thought it meet ( according to the example of other counties ) to declare and desire , that if the parliament begun november 3. 1640. be yet continued , the members that were secluded in the year 1648. be forthwith restored to the exercise of their trust , and all vacancies filled up , that right may be done to their persons , to parliaments , and the people that have chosen them . if otherwise , that a parliament may be presently called without imposing of oaths or engagements ( the greatest prejudice to civil or christian liberty ) or requiring any quallifications , save what by law or ordinance of parliament before the force in 1648. are already established . and untill this , or one of these be done , we cannot hold our selves obliged to pay the taxes that are or shall be imposed . we not enjoying the fundamental right of this nation to consent to our own laws by equal representatives . subscribed by esquires thomas lord fairfax , tho. lord viscount fauconberge , barrington bourchier esq . high sheriff , christ . topham , mayor , sir thomas wharton , knight of the bath . sir christ . wivel bar. sir john hotham , bar. sir tho slingsby , bar. sir wil. cholmly , bar. sir fran. boynton , bar. sir roger langly , bar. sir hen. cholmly , kt. sir tho. remington , kt. john dawney , henry fairfax , tho. harrison , john legard , william fairfax , william gee , william osbalston , robert wivel , thomas hutton , gustavus boynton , henry bethel , metcalf robinson , henry stapleton , george marwood , robert redman , william adams , col. lancelot parsons william daulton , james moyser , robert belt , henry marwood , john vavasour , john gibson , john micklethwait , bryan fairfax , bryan layton , thomas lovel , wil. rooksby , capt. nicholas bethel , john jackson , thomas yarborough , walter bethel , john riccard , john adams , richard levie , cregory crake , james driffeild , &c. ministers . mr. edward bowles , mr. nath. jackson , mr. witton , mr. waterhouse , mr. bentley , mr. nasebit , &c. the said declaration was also subscribed by the aldermen and common-councel of the city of york . to the right honourable , the lord mayor and common-councel of the city of london . my lord and gentlemen , having taken notice of some vigorous inclinations of your lordship and the city , towards the asserting your common freedomes as english men , too much of late violated , and being now also our selves constrained , from a like sense , to manifest our resolutions to the same effect , in a declaration sent to general monke , whereof the inclosed is a copy ; we have thought good to give your lordship an account of our intentions , as that to which we are most firmly resolved to adhere , wishing it may effect the end by our selves , and ( as we are perswaded ) by your lordship , and all good people of that city intended . we remain , york feb. 10. 1659. your lordship 's very humble servants , thomas fairfax faulconberge , bar. bouchier , vicecomes . christopher topham , mayor , &c. which letter , with the declaration therein inclosed , was also the same day delivered by sir thomas wharton , and the rest of the said gentlemen , to the lord mayor of london , desiring it might be communicated to the common-councel , according as by the letter it was desired . the same day also a particular letter was presented to the lord general monke from the lord fairfax , dated feb. 14. in confirmation of the said declaration , which was delivered by mr. bryan fairfax , who was sent up on purpose with the said letter . the declaration of the gentry , ministers , free-holders of the county and city of lincolne . we the gentry , ministers , and free-holders of the county and city of lincolne , being truly sensible of our miseries and grievances , namely the sad consequents of intestine war , the fear of invasion from abroad , at this time of our distractions and divisions both in church and state , the violent alteration of government , the heavy imposition of unheard of taxes ; all which of late years hath ruined our trade , and impoverished the whole nation , and are all occasioned by reason of the many violences and breaches made upon our known established laws and fundamental liberties , do therefore humbly propose and declare ( having first met and consulted , as other countries have done ) that the onely remedy for our said grievances , will be for a free , full parliament , speedily to be called and assembled , to sit according to our said known established laws , wherein the free votes of all free people of this nation might be included , since that such onely have a legal capacity to enact laws and statutes that may equally binde all the free people of this nation ; and therefore if any persons ( how ever impowred ) not having the authority of such a parliament , shall take upon them to lay impositions upon the free people of this commonwealth , or to prescribe or enjoyn any limitations , restrictions , or quallifications whatsoever , not formerly agreed upon in full parliament . we do declare our selves not obliged thereto , as being destructive to the freedome and undoubted priviledges of parliament . a declaration of all the watermen in about the city of london , between gravesend and stanes . or , a hue and cry after col. whitton and his decoys . whereas it hath been seemingly by the insinuatious of some few of us , cast on our whole company , that we would lay our shoulders , and stretch out our helping hands , for the upholding of something , which to our selves is both unknown and uncertain , and may likewise in probability be a cause of disturbance , if not breaking the peace of the nation : we , to manifest our innocency in the one particular , and vindicate our selves from the scandal thereof , as also to shew our real and hearty concordance with all other , noblemen , gentlemen , citizens and others , of the several counties of england , whose declarations are exposed to the publick view , doe cordially , unanimously , and freely declare . that the list annexed of our names to a petition pretended by our consent to be presented to the members sitting at westminster , is not at all by us owned , neither doe we know any other authors or abettors thereof , than some few here under-mentioned our names in truth being gained by colonol whitton , under the pretence to put down hackny coachmen ; but by him converted to another use , and that so contrary to our thoughts and intentions , that we would sooner have quitted our nearest relations , than have consented to such ebulliences . for the undeceiving therefore of the gentry of this nation , to whom many , yea , most of us are obliged , and consequently not unknown ; for the rectifying the judgments of such as know us not , and for the satisfaction of the whole free-born subjects of england who with us claim a birth-right in magna charta , and the petition of right , we doe further , with one consent , declare . that we conceive it fitting , for the redressing the grievous wants and pressures that lie upon all the good people of this nation , that according to fundamental right , the people in parliament may have their representatives , who may receive their grievances , and present them in their behalf , whereby to obtain a remedy . and because faction and schism hath already too great a root , that honest and prudential men may be elected , whose estates ( as to temporals ) and religion ( as to spirituals ) may oblige them sincerely to endeavour a settlement both in church and state . the onely meanes for attaining of which ends , we conceive by the blessing of god , to be a full and free parliament , which as we know the nation groans for , so we cordially desire , and we shall not acquiesce , till we have regained that our undoubted right , hitherto unquestioned priviledge , and never to be denied lawful demand . in the defence whereof we shall account nothing too dear to lose , being ready to quit not onely our employments , but to lay aside our relations , and lay our lives at stake . this representation is owned by ten thousand of us ( which if desired ) shall be acknowledged both with our hands and hearts , against all the malicious underminings of col. whitton the painter , and his decoys : who upon the tendring that forged petition to the watermens hall , being conscious that the rankness of the trepan would be presently sented , addrest themselves to mr. pryn , to en their protest against it , their names are hereunto annexed . viz. wil. lemond . josias smith . wil. crop. wil. goodale . thomas slator . tho. wasborn . john howard . wil. bugby . robert crop. tho. vincent . john foster . john lee . wil. sound . jacob meade . wil. clerk . martin craul . roger phillips . fran. borrick . richard thusee . wil. butler . the remonstrance of the noblemen , knights , gentlemen , clergy-men , free-holders , citizens , burgesses , & commons of the late eastern , southern , & western associations , who desire to shew themselves faithful and constant to the good old cause , the priviledges and freedom of parliament , the liberty and property of the subjects , laws of the land , and true reformed religion , which they were formerly called forth and engaged to defend by declarations of parliament , the protestation , and solemn national league and covenant . we the noblemen , knights , gentlemen , clergy-men , freeholders , citizens , burgesses and commons of the late eastern , southern , and western associations of england , whose names are hereunto subscribed , having for a long season with bleeding hearts , perplexed spirits , weeping eyes , and over-much patience and silence , beheld the miserable publick distractions , intollerable oppressions , various revolutions , great tumults , and destructive confusions , wherewith our former most glorious , flourishing churches and nations ( for want of a setled government , and free parliament ) have many years by-past been violently rent in pieces , wasted , consumed , made the very hissing , scorn , laughing-stock of all neighbour countries , whether friends or foes , christians or infidels ; and thereby exposed to the justly dreaded hostile invasions of combined forraign romish adversaries , whose emissaries have been very active , instrumental in our late combustions and changes ; being now deeply sensible of the deplorable , desperate condition and imminent ruine , not onely of our own persons , families , posterities , but of our dearest , exhausted , enthralled , dying native country , and protestant religion too , far dearer to us than our lives or private interests , the preservation whereof is the supreamest law ; and calling to our minds the first publick ends and causes for which we took up arms ( since totally perverted , subverted , oppugned by ambitious , self-advancing commanders , officers of the army , and others contrary to their trusts and commissions ) with the manifold oaths , protestations , vowes , solemn league and covenant , and other sacred as well as civil obligations lying upon our consciences , engaging us all in our several places and callings in this day of englands trouble , and extream danger , to put our helping hands and best advice to obviate those perils , and remove those disorders , grievances , confusions , which menace utter desolation both to her and us , if we should any longer fit stupidly silent , or unactive in our spheres , like persons altogether uninterested or unconcerned in these perillous times of unprefidented exorbitancies , usurpations , tyrannies over our persns , estates , lawes , liberties , and parliaments themselves , by ambitious , turbulent self-seekers and incendiaries , and of universal decay of trade by sea and land ; have thereupon conceived it our necessary bounden duties in this sad posture of our sacred and civil concernments both as christians and english freemen , by this our joynt remonstrance to tender to the rest of our english brethren throughout the whole nation , of what rank , calling , or condition soever ; such just , legal , safe , rational , honest and christian proposals , as through gods blessing upon our and their unanimous , vigorous prosecution of them against all self-ended opponents , may redeem us from our present bondage , dangers , schisms , confusions , frequent rotations of publick government , and restore our tottering church , state , kingdoms , religion , to their pristine unity , tranquillity , purity , stability , dignity , felicity , and secure them against all future concussions and convulsions . for which end we all passionately desire , and shall unanimously and cordially endeavour by all lawful meanes within our orbs , 1. that a legal , full and free parliament of england may be speedily summoned , according to the prescription of 16 caroli , c. 1. enacted for this purpose , not hitherto put in execution ; and that free elections of able knights , citizens and burgesses , by and of all well-affected persons to peace , and the old parliaments good cause , to represent them therein , may be no wayes disturbed , nor restrained by force of armes or otherwise . 2. that the said parliament may safely , freely meet at westminster on the third monday in january next , to consult of , vote , and settle the peace , government of our distracted churches and nations , without the interruption , disturbance , force or dissolution of any commanders , officers or souldiers of the army , or other tumultuous persons whatsoever , under pain of being declared , prosecuted , executed as traitors and enemies to the publique . 3. that the full power of the militia both by sea and land be delivered up to this parliament , on the first day of their convention therein , for the better assurance of their free and peaceable session , and not continued as a distinct body or interest in opposition , contradistinction , or super-inspection , but in real subordination to the parliament and people . 4. that the whole frame and settlement of the government of our nations be entirely referred to the parliaments unanticipated consideration , the proper judges thereof , without any antecedent restrictions , presciptions , or impositions , by the army-officers , or any others . 5. that the supreme ▪ management of all civil , politique , military affairs , and appointment of all great officers of state , and ministers of justice , shall be in all the surviving members of the long parliament , without secluding any , as in a general council of state and safety only ( who are all desired to meet for that purpose ) till the new free parliament shall assemble , and no longer . 6. that the preservation of the peace , government of each county , shall be in the hands of such sheriffs , conservators of the peace , and other antient officers , as the free-holders of every county , shall publickly elect in their county-court , according to their antient rights and liberties ; and of every city and corporation in the mayors , sheriffs , bailiffs , and other officers elected by them , according to their charters , customs , and in none other officers imposed on them , till the parliament shall take further order therein . 7. that no taxes , contributions , excises , imposts , new customs , militiaes , or other payments whatsoevet , shall be henceforth imposed , assessed , levied upon , or paid by the people , but by their common grant and consent in free and full parliament , by act of parl. under pain of high treason in the imposers , assessors , collectors , and voluntary payers thereof ; this being the peoples indubitable birth right , acknowledged , declared , confirmed by manifold acts and declarations old and new . 8. that such an act of indempnity may be agreed on and assented to in this parliament by common consent , as may secure and indempnifie all persons , whose future peaceable deportment till this act passed shall demerit it . 9. that care may be therein taken for the speedy satisfaction of all just arrears of all officers and souldiers , duly listed before the 7. of may last , who shall peaceably and dutifully submit to the free convening and safe sitting of this desired parliament . that all others who shall tumultuously oppose or interrupt the summoning , assembling , or sitting thereof , shall forfeit all their commands , arrears , indempnity , and incur the penalty of traitors and publick enemies to the parliament and nation . 10. that an effectual course may be taken for the setled old maintenance , succession , protection and encouragement of a godly , learned , painful orthodox preaching ministry ▪ throughout the three nations . 11. that due care and order may be taken for the speedy detection , banishment , and execution of the lawes against all jesuits , seminary priests , freers , and other romish emissaries , or seducers whatsoever , employed to divide , corrupt , seduce the people ; and the oath of abjuration duly tendered by justices of peace and other officers , to all persons who shall be accused and justly suspected to be such , for their better detection . 12. that the causes of the great extraordinary decay of all sorts of trade , merchandise , shipping , scarcity of bullion , coin , with all frauds and abuses in manufactures , dilatory vexatious proceedings , extortions in courts of law and equity , may be diligently enquired into , redressed , punished , and the great destruction and waste of timber in all parts inhibited under severe penalties . 13. that all treasurers , receivers , collectors , farmers of any monies , customes , excises , rents , revenues , taxes , imposts , sequestrations , or other goods , profits whatsoever to the use of the publick , may be speedily called to account in each county , by fitting unaccountable persons appointed for that end , and all their frauds and abuses therein enquired of , and condignly punished . 14. that all good laws formerly enacted for the preservation and defence of the persons , lives , liberties , properties of the subjects , against illegal imprisonments , banishments , restraints , confinements , corporal punishments , execution by any person or persons , powers , committees , council of state , military , civil officers , or judicatures whatsoever , and against all unjust taxes , confiscations , sequestrations , rapines , plunders , may be ratified ; and the late and future violations of them exemplarily punished . 15. that every person who shall from henceforth canvas for voices to make himself a knight , citizen , burgess or baron of the ports , in the next , or any ensuing parliament , either by letters of recommendation from great men , feasting the electors before , at , or after elections , gifts , bribes , or otherwise , shall upon due proof thereof , be made uncapable to sit or serve in parliament . 16. that all members of parliament , officers of state , justices , sheriffs , mayors , recorders , shall henceforth take a corporal oath , to the best of their knowledge , skill , power , inviolably to preserve the fundamental laws , liberties , franchises of the free-men of england , and to give all lawes for the defence of them in charge to the grand jury , in their respective assizes , and general sessions of the peace , that they may enquire and present all offences against , and violations of them , to be condignly punished according to law . 17. that all unnecessary garrisons , supernumerary souldiers , and sea-men , may be speedily paid off , dismantled , disbanded , and all superfluous officers , excessive fees , and extortions whatsoever , taken away , for the impoverished peoples ease : and the manifold extortions , abuses of gaolers , marshals , messengers , and other detainers of prisoners , punished and redressed . 18. that able , faithful consciencious , fitting persons , fearing god and hating covetousnesse , may be preferred to all offices , places of publick trust , and administration of justice ; and detur digniori , made the only rule in all elections and preferments whatsoever . 19. that all universities , colleges , schools of learning in our three nations , with all lands , rents , annuities , gifts , revenues , for their support , may be constantly maintained , preserved from rapine , and all mis-imployments , substractions of them , and of any lands , rents , annuities , monies , gifts , legacies to them , or any other publick or charitable use whatsoever , diligently enquired after and reformed . all which proposals we are resolved by gods gracious assistance with unanimity , constancy , and activity , in our several stations , with our lives and fortunes , to prosecute and accomplish , to our powers , by all just and legal wayes , with what ever else may conduce to the peace , safety , unitie , wealth , prosperity of our lacerated , macerated , naufragated church and state ; wherein as we shall constantly pray for gods divine assistance and blessing upon our weak endeavours , without which they will be altogether succeslesse : so we cannot but confidently expect , and shall importunately desire the cordial concurrence , assistance , prayers of all other noblemen , knights , gentlemen , clergy-men , free-holders , citizens , burgesses , and english freemen , without the smallest opposition , that fo righteousness and peace may kiss each other , and glory once more dwell within our land , wherein they have been strangers over-long : and let all the people ( by their joynt subscriptions ) say , amen , amen , amen . the declaration of the gentlemen , free-holders , and inhabitants of the county of bedford . we the gentlemen , free-holders , and inhabitants of the county of bedford , being truly sensible of the heavy pressures that we lie under , having all our civil and religious rights and liberties daily invaded , cannot in this common day of calamity , be silent , but with the rest of the nation , make some enquiry after the way of peace and settlement : and having met , and considered , thereof , doe humbly propose , as the most probable meanes , under god , to compose all our differences , and cement all our breaches both in church and state , the assembling of a full and free parliament , without any previous oaths , or engagements , or qualifications whatsoever ( saving what was in the year 1648. before the force put upon the parliament . ) or the re-admitting of the secluded members to the execution of their trusts , with a full and free supply of their vacancies by death . and until one of these be done , we do declare , we shall not hold our selves engaged to pay the taxes imposed upon us , without our consents so first had in parliament . the declaration of the gentry , clergy , and commonalty of the county of essex . were it not that our former too unhappy zeal ( in idolizing those persons who are now become , by far more oppressing than the egyptian task-masters ) at this time seconded with silence , would bespeak us stupid and insensible ; we needed not to repeat the sighs and groans of an oppressed and almost ruined kingdome : but lest a tacit silence should render us complaint with their sacrilegious and regicidious proceedings , we are necessitated to declare our present thoughts and future resolutions . we cannot look upon our present rulers without casting an eye upon a militant church , and there we finde them converting a house of prayer into a den of thieves ; an orthodox , learned and reverend clergy , by them reduced to the extremest want , under pretence of propagating the gospel ; and those ( who are yet permitted to exercise their ecclesiastical function ) treatned to be deprived of gods allowance , except in effect , they will forsake him , and fall down to their baal . we cannot look into our cloathing towns , but we behold famine ready to assault them , the poor and diligent labourer , for want of work , not able to buy him bread , so that those , who before wrought with their hands at home , are now forced to wander abroad , and work with their tongues to beg life , whilst we , who although willing , are hardly able ( through the oppression which lyes upon us ) to relieve them : and when we look upon the instruments of these our miesries , and consider their persons and qualifications , we cannot finde one publick spirit ( not one wise man ) among them ; their number is inconsistent with our laws , and a large part of that small number are reputed relatives to gaoles and brothil-houses : persons who outwardly profess god , but in their lives and actions utterly deny him , who through their most perfidious treacheries , and reiterated perjuries , have blasted the honour of our nation , and rendred our religion contemptible to all our enemies ; who ( while they pretend to strive for religion and liberties of the people ) have no other cause but cains , thinking their sins greater than can be forgiven ; and therefore per fas , aut nefas , they endeavour to lay a foundation for their own security , although in the church and kingdomes desolation . these premises considered , we conceive our selves obliged , and therefore readily and unanimously we do declare , that with our lives and fortunes we will protect , abet , and assist all tho e worthy remonstrators of the most renowned city of london , ansd the several counties of this kingdome , in the pursuance of their several declarations for a full and free parliament ; which is the onely means ( under god ) to bring us out of this miserable confusion , in which at present we are plunged . and we further declare , that we will pay no tax , or other imposition whatsoever , but by authority from our representatives in a full and free parliament : into whose hands we shall commit our lives and fortunes , and into whose results we will ever acquiesce . our eyes are up unto our god for help , and thence our hopes are fixed on general monke , that god hath called him forth to be the vmpier and determiner of our divisions and oppressions , by whom he will lead us through the wilderness of our present confusion , and bring us to our desired canaan . in this confidence we pray to god to bless , direct , and keep him . advertisement . this our declaration had came forth a week since , had not the trappanning diligence of an unworthy member of our country endeavoured the surprizal of it and us : let not three hundred and thirty hands ( an inconsiderable number for so great a county ) bespeak this declaration forged , we being forced to do in one day the work we had cut out for seven ; had we had time , we had brought ten thousand hands , such as upon a good occasion , will bring hearts suitable to the merits of their cause . the declaration of the gentry of the county of nottingham . and of the town of nottingham , presented by way of address to his excellency the lord general monck , the 28. of february , with a letter to his excellency , and another to the speaker of the parliament . what the people of this land have suffered in their greatest concernments , both religious and civil , by the late disorders , and frequent change of government , hath for a long time been the argument of a general and sad complaint both to god and man : what the most publick sense of the nation is , as to the means of setling it in the possession of its antient and native liberties , is sufficiently known by the several declarations of so many counties already presented and published : what god in great mercy hath done by your excellencies means , as his chosen instrument , to revive our dying hopes , in plucking us as a brand out of the fire , and that with so gentle a hand , is the wonder and rejoycing of our souls . in testimony therefore of our thankfulness to god , and our grateful sense of your excellencies most valiant and wise management of the power he hath intrusted you with : as also to evidence as fellow-members our concurrence and sympath , with those other parts of this great body : we the nobility gentry , ministry and commonalty of the county of nottingham , and of the county of the town of nottingham do declare , that as it is our judgement that the nation ought , so it is our earnest desire , and shall be our endeavour by the use of all lawful means that it may be free in its members in parliament , deputed from all parts , impowred by antient and undoubted right to elect , the best expedient whereto , at present , we conceive to be either an admission of the members secluded in 1648. and a filling up of vacancies by new elections , or the speedy calling of another parliament with such qualifications as were then agreed on before there as a force upon the house . we also claim it with the rest of the nation as our uniquestionable right , that nothing be imposed upon us by way of tax , or otherwise , but by our consents first given and declared in a full and free parliament . and now , considering how great things in prosecution of these just ends are already done for us , as we do in most humble manner bless and praise his glorious name that hath thus far answered our desires , so we do most earnestly beseech him to perfect in his due time what is so happily begun , and in order thereto to bless and conduct your excellency through all the remaining difficulties that may obstruct our present necessary settlement upon the true lasting foundation of our known laws and priviledges . in the vindication whereof we beseech your excellency to be confident , not only of our best wishes and thanks , but also of our utmost assistance to the hazard of our lives and fortunes . my lord , this enclosed was intended to be presented to your excellencies before we had notice of your excellencies happy removal of all force , excluding members from sitting in parliament wherein though our desires are thereby granted , yet we cannot but address the same to you , that it may appear what your excellency hath done therein is according to our sense and desire , as well as those of other counties that have gone before us in time , though not in affection , and that we shall in our places and callings be ready to make good what we have publickly declared for , as the parliament and your excellency shall command us , and remain nottingham , feb. 23. 1650. my lord , your excellencies most humble and faithful servants . mr. speaker , we being desirous amongst other counties to express our thanks to the lord general monke , for his endeavours in our restitution to peace and settlement , and to manifest our adherence to him , and those under his command , in the further prosecution of those good ends mentioned in our address to him , after we had subscribed and ordered these gentlemen to wait upon him with the same , we received the joyful news , that all force was removed , and a free admission given to all members to sit in parliament , whereby our desires are so far accomplished , that we might have acquiessed therein , but only that we would not have our intentions and desires , though obtained , buried in oblivion , we thought fit to present that address to the lord general , and judge it our duties to express our thankfulness to god for your re-admission , and our readiness in our places and callings , to assist you in what you have so happily begun , and humbly desire that by your authority our militia may be so setled that we may be serviceable to your commands , and capacitated to defend our selves against any discontented persons that may upon this change endeavour a disturbance of the publick peace , or deny your authority . nottingham , feb. 23. 1659. sir , your humble and faithful servants . the declaration of sir charles coot knight and baronet , lord president of the province of connavght : and the rest of the council of officers of the army in ireland . present at dublin concerning the re-admission of the sucluded members . since the authority of parliament became openly violated , and that by their own waged servants of the army in england , by whom 41. of the members of parliament were torn from the parliament house in dec. 1648. and imprisoned , and a 160. other members denied entrance into the house , and about fifty more voluntarily withdrew themselves to avoid violence , making in all of secluded members about two hundred and fifty , when the remaining members charged the army with the guilt of that force , and sent to the then general of the army for the restitution of those excluded members which was denied them , how many and manifold have been the miseries and calamities under which these nations have laboured , and do stil labour , is evident to all equal minded men . the godly ministers of the gospel despised : the ministry it self villified : tythes , and other means of their maintenance ( particularly in ireland ) taken from them , and mis-applied ; the protestant religion shaken , and almost overturned ; anabaptists , quakers , and other sectaries set up and countenanced ; heresies and schisms increased ; the fundamental laws of the land trampled upon , and an arbitrary government endeavoured to be introduced ; the civil rights , properties and liberties of the people in their persons and estates broken in pieces ; impositions and taxes on the people without example laid and increased in an excessive manner and measure , whereby thousands of families have been ruined , and enforced to beg their bread ; manufacture at home discouraged , publick trade and commerce abroad interrupted ; the nations become deeply indebted , and generally impoverished ; the reformed protestant churches abroad exposed to great danger , wanting the wonted support of england , which ( under god ) was the bulwark and chief strength of the protestant religion throughout all christendome , and finally the english nation ( which was alwayes deservedly ) in so high honour and estimation at home and abroad , as it was a bridle and terrour to their enemies , and a countenance and support to their friends , and allies , is now become ( we tremble and grieve to have so just cause to speak it ) a scorn and dersion to all nations round about us ; and all this is brought to pass to satisfie the avarice , ambition , lusts , and fears of a few inconsiderable persons of anabaptistical and other fanatique spirits , who have made it their business to occasion still one trouble on the neck of another , so to imbroil and continue the nations in division , war , and bloody confusion , that sober men might not have time or leisure ( with maturity of judgement or counsel ) to look into the inwards of their designs or actings ; and after we had beheld all this with bleeding hearts , and calling to minde that when in december 1648. the said force was put upon the parliament , the then remaining members sent sundry times to the general to know why he imprisoned their members , and desired him to set them at liberty , which was not done ; and we gathering from all this , that if the house were once freed from the force of an army , and they again restored to freedome and liberty of sitting and and acting , they would then upon the firmer grounds ( in conscience of their duties to god and their country , and in testimony of their high resentment of that breach of priviledges of the parliament , have taken into the house those excluded members , and filled vacant places by due and orderly elections of the people ( and after so many years unhappy interruption unite again in a full and free parliament , and there assert the rights and priviledges of parliament , and liberties of the people , which from the very beginning of the war of england have been not the least ground of their contest with the late king , and ever since , and joyn their counsels and endeavours for restoring these nations to peace and tranquillity . and thence it was , that on the 14. day of december 1659. several officers of the army here , on the behalf of themselves , and those under their commands , by their joynt declaration , declared and published their stedfast resolutions to adhere to the parliament in defence of its priviledges , and the just rights and liberties of the people of these nations as men and christians ; in which declaration afterwards concurred the whole army of ireland , but now finding much contrary to our expectations , that when the members of parliament now assembled at westminster , were in decemb. 1659. ( by an extraordinary providence ) restored to their freedome and liberty of sitting and acting as in parliament ; and that divers of those formerly excluded members of parliament on the 27. of decem. 1659. ( as they had formerly done in may 1659. ) offered themselves to discharge their trusts for the several counties and places for which they were elected , and formerly served those their fellow-members assembled at westminster , did not onely deny them admittance , but also voted and ordered the utter exclusion of all the excluded members with this further addition , that none of them should be chosen in future elections to sit in this parliament , whereby they have a more unnatural violence taken away from above the one half of the people of england , their representatives in parliament , and limited and abridged in a high degree the liberty and freedome of the people in further elections , which denial and order of theirs in a time when they were under no force , is so much the more strange , in regard that in december 1648. when they were under a force , they transferred that guilt for themselves to the army , and pretended a willingness to re-admit those members if it were in their power , as is formerly mentioned . and whereas lieut. gen. ludlow had placed in ireland several officers who are anabaptists , and persons of the like fanatique spirits , ( many of whom had been very active in the late conspiracies and actings of the factious part of the army in england , even against those members of parliament now sitting at westminster ; of which officers so placed by lieut. gen. ludlow , it was found necessary to purge the army , and to put in their places persons more soberly minded and well affected to the parliament ; yet after all that done , and after lieut. gen. ludlow stood justly deservedly charged with high treason , the said lieut. gen. ludlow himself , and some others of the like principles with him , were by a report from the councel of state proposed to be appointed to governe not onely the army , but also the whole nation of ireland , to the astonishment of the people and army here , to the unsetling of those persons so well deserving , to the hazard of the peace of the nation and army ( and which is above all ) to the endangering even of religion it selfe . and here it is observable , that those members now sitting at westminster , by their declaration of 23. of january 1659. since their restitution to their present liberty of sitting ) have published that extravagant councels and actions , have engaged the nations in a great debt and charge , which it seems necessitates their laying a new increase of charge on the nations , and yet so indulgent they are to those persons , that in a high degree created that necessity of so unreasonably charging the people , and whose estates might well bear a great part of that burden , as without so much as any suit made to them by those delinquents , they granted them indempnity for their persons and estates , whereby it seems the said members now sitting at westminster , hold it fit , that those who are of sober spirits , and offended not the parliament , should out of their estates pay for those extravagant mens delinquency , rather than the delinquents themselves . and although the said lieut. gen. ludlow , and miles corbet esq . together with col. john jones , and col. mat. tomlinson , stand impeached from hence most justly of high treason , and that charge against them , being known to the house , and there remaing , yet they have admitted two of those persons , namely the said lieut gen. ludlow , and miles corbet actually to sit in the said house . and now the greatness of those miseries which have befaln these three nations in general , by such late actings in england , and those heightned with many aggravations in the circumstances of them ( too many and too long to be repeated ) as it hath begotten in us , and in all good men in the three nations deep impression of astonishment and horror , so it is evident , that if it be any longer continued , it will perpetually nourish dishonour to god , grief to all god men , and ( we doubt and fear ) utter infamy and destruction to the three nations . in contemplation whereof , and considering how god hath in his justice blasted all attempts that since the year 1648. have been made for re-setling of these nations in peace and tranquillity , and that after all the trials and various changes of government which we have in all that time with much long-suffering and patience endured , there is no way visible to us under heaven whence deliverance may be probably wrought or expected , but from the care and wisdome of a free and full parliament in england , which ( by the experience of all former ages hath been found the best and only expedient for providing remedies to be applied to so great and general mischiefs arising in church or state . and considering also that the marks of the true reformed religion according to the word of god , and of the fundamental laws of the land , and of our now dying liberties and freedome , are not yet so utterly razed and defaced , but that some footsteps of them do yet remain , so as ( by the wisdome of a full and free parliament ) they may be again renewed and firmly re-established ; and considering likewise that our hopes of having the said excluded members restored , and of new elections to be made for vacant places , whereby there might be a full and free parliament , as there was on decem. 5. 1648. and the antient and long contested liberties of the people might be asserted , are much contrary to our expectations , and contrary to the fundamental laws of the land , and indeed contrary to all justice and become frustrated ; and considering further how unjust and unreasonable a thing it is , that of above five hundred members , whereof the commons house of parliament usually consisted , there were but four and forty or thereabouts , when that fatal vote passed for the keeping out the aforesaid excluded members by the prevalency of a major part of the said 44. persons ( not much exceeding those who voted then on the contrary side ) which assumes to it self the supreme authority , not onely of england , but also of the three nations , without president or example of any former age , there being above two hundred and fifty which stand eleven years excluded , without so much as the least offer of an impeachment against them in all that time ; which unexampled and unparallel'd assumption in those men is not possible to continue but by the force of an army poisoned with anabaptistical and corrupted principles , to the continual grief and unsupportable burden and charge of the three nations . and besides that act of the aforesaid persons chasing away ( for so it now appears ) about two hundred and fifty members , of above five hundred chosen by all the several parts of england , according to the known laws of the land , to represent the whole nation in parliament ; and after the forcible exclusion of so many , that the four and forty persons remaining ( amongst whom we believe there are some worthy patriots who are not so fully concurring in the actings of the rest of their number , as violently over-voted them , which is a further aggravation of the others guilt ) should dare to usurp to themselves as is formerly mentioned , contrary to all the laws , the supreme power not only of england , but also of ireland and scotland , is a thing which none but conquerors or tyrants would attempt , and in all circumstances is so hideous and monstrous to be endured by a free people , formerly famous to all the world for wisdome and valour , as the english nation have been , as it will be incredible to all posterity and lastly considering , that as in all ages , and more particularly since the beginning of the late horrid rebellion in ireland , our brethren in england have abundantly manifested a tender and compassionate sense of the condition in ireland , and were careful to relieve us in our lowest estate , as bone of their bone , and flesh of their flesh ; which we do , and shal ever acknowledge with humble thankfulnesse , and ( as a debt which we well know to be due from us to them above all people in the world ) shall be for ever as tender of their happinesse and welfare , as of our own , which indeed is involved in theirs , and without whom ireland cannot be happy . we therefore remaining constant in the reasons of our said declaration of dec. 14. 1659. for adhering to the parliament in defence of its priviledges , and the just rights and liberties of these nations ; all which we see now are apparently more and more violated by the ▪ not admission of the said excluded members , and by not filling the vacant places , whereby the house might be full ; and being freed from force , might uninterruptedly act according to their judgements and consciences , towards re-setling the peace of these nations , which otherwise in all humane probability can never be restored to peace and tranquillity . we do therefore declare for a full and free parliament in england , consisting not only of those that sate on oct. 11. 1659. but also of all such of the members of parliament imprisoned , excluded , or withdrawn in december 1648. as are yet living , whom we desire may be restored to the freedome and liberty of sitting , and acting according to the trust committed to them by the several counties and places which did chuse them , that so they may be no longer debarred from discharging their said trust , and that vacant places may be speedily supplied by free and due elections of the people , yet so as none of the persons to be admitted or elected , be any of those who have been in arms , or otherwise aiding , abetting , or assisting the late king or his son in the late war against the parliament , and that the house being so filled , may proceed unanimously to consult the best meanes for re-setling the peace of the nations , the re-establishment of true religion ( the surest foundaon , as of all righteous government , so of all the happinesse of a nation ; ) the fundamental lawes of the land ( whereby all mens rights and properties are preserved ) and the liberties and freedom of the people which are supported by those lawes . and for those ends , and in discharge of our duty to god , and to our country , we do resolve , by the blessing of almighty god ) to joyn with our brethren in england , ireland , and scotland , who have or shall joyn with us for the ends aforesaid ; and do resolve , for the maintenance and preservation thereof , to hazard our lives and estates , and all that is dear to us : and we doubt not but all our brethren in the said nations , who disdain to be made slaves , will joyn with us herein , as being with wisedom and reason desirous to deliver over to their posterity that liberty and freedom which was conveyed to them at so dear a rate by our ancestors . and then we trust , that by the great mercy of god , will speedily follow a happy settlement of these yet miserable and distracted nations ; and consequently that the true protestant religion , in the power and purity thereof , may be established ; the godly , learned , and orthodox ministers of the gospel maintained by their tythes , and other their accustomed rights ; their persons supported and countenanced ; the universities and all other seminaries of learning cherished ; heresies and schisms suppressed , needless impositions and taxes on the people removed , and no charge to be laid on any of the nations , without their own free consents , given by their representatives , in their several and respective parliaments ; manufactures , and publique trade and commerce , at home and abroad advanced ; justice in its due and wonted course administred ; the just debts of the nation satisfied ; the treasure and revenues thereof preserved , and returned to their right and proper channels ; the arreares of the army , and other publique debts duly satisfied ; the armies and forces continued in due obedience to the supreme authority , and not presume as some have done , to give lawes thereunto , which hath been the root of a great part of our miseries ; the nations enriched , united and strengthened ; the reformed protestant churches abroad supported and countenanced ; the honour of the english nation restored , to the comfort of friends , and terror of enemies ; the plantation of ireland in the hands of adventurers and souldiers , and other english and protestants advanced , as a farther accession of honour and greatness to the english nation : and so by the blessing of god , all will shortly terminate in the glory of god , the peace and tranquillity of these nations , the strengthening of them against forreign invasion , and intestine rebellion , and the comfort , contentment of all the good people in these nations , which the lord of his mercy grant . dated at dublin , febr. 16. 1659. sir charls coote william l. cawfield sir theo. jones sir oliver st. ceorge sir hen. ingoldsby sir john king col. chidley coote col. john cole col. will. warden col. richard coote col. john georges col. hen. owen lt. col. tho. scot lt. col. w. purefoy lt. col. oliver jones maj. tho. barrington maj. alex. staples maj. rich. bingley maj. george pepper lt. col. h. smithwick capt. henry baker cap. rob. fitz gerald cap. cha. wenman . cap. adam molineux col. hum. barrow cap. sam. foley cap. john salt cap. simon garstin col. cha. blunt col. hen. slade cap. ant. stamp cap. art. purefoy cap. george s ▪ george cap. peter purefoy cap. thomas curd cap. tho. newcomen cap. tho. newburgh cap. hen. thrimpton lt. hugh clotworthy lt. peter flower lt. her. langrish lt. rich. morrick lt. brian jaques lt. richard butler lt. john ottway lt. john evelin lt. tho. flint lt. edw. harrington corn . art. vsher corn . donw . prothers corn . w. pinsent ensign john hiad tho. sheppard . mar. quarter-master w. f. john payn comptr. a declaration of the gentry of somerset-shire , who were of the late kings party . whereas god by many gracious appearances ha●h raised the hearts of this nation to a great confidence , that their tottering condition draws near to an establishment , by the re-settlement of their antient , just , and solid foundations ; we doe declare , that in thankfulness to our great and good god , we hold our selves bound to look upon , and with humble longings ; to wait for the accomplishment of this great work , as the largest national blessing we are capable of ( being presented to our hope without blood and ruine . ) and likewise that we set up pillars in every of our hearts to the honour of his excellency the lord general monck , who hath not as others , either feared or affected the tyrannical greatness of our oppressors ; but as he undertook the redemption of his countrey with singular resolution , and hath carried it on hitherto with unparallel'd prudence , so we doe not in the least doubt , but that by the good hand of god he will perfect it with shining and glorious sincerity . and because we finde ( as we hope ) the last engine of the enemies of our peace now set on work for the embroiling of the spirits of the well-meaning people of england , by suggesting an unchristian inclination remaining in us , of waiting opportunities of revenge : we do here in the sight of god , and to all the world , disown and abhor all animosity and revengeful remembrance of sides and parties in the late war : and do promise and resolve to co-operate within our sphere towards the publique settlement , with such faithfulness and constancy , as neither to occasion or entertain the least jealousie upon the account of any past difference whatsoever , fully resolving to submit to the determinations of the parliament both in ecclesiastical and civil affairs , which we hope will remove all occasion of jealousie and distinction for the future . john lord paulett . sir francis paulett . sir amos paulett . william paulett esq. edward phillips . william helliar . peregrine palmer henry barkley . charles berkley . thomas warr . john brice . robert hawly . john bonvile . francis windham . thomas pigott . william wandrond . george waldrond . edward berkley . francis hawly . george speake . john tynt . sam. gorges . george syddenham . francis harvey , &c. an alarum to the counties of england and wales . with the ab-renunciatiation of the oath . by tho. fuller , b. d. our nation , which long since hath lost the lustre and well-being , now at last-strugleth for the life and being thereof . our many [ temporal ] miseries are reducible to two principal heads . daily 1. decrease of trading . 2. increase of taxes : so that every hour the burden groweth weightier , and the back of our nation weaker to support it . 2. 't is sad to see , in cloathing countreys , what swarms there are of poor people , the true objects of charity ; if any were as able to give , as they worthy to receive relief : for they would work , and can work , yet cannot work , because there are none to employ them . 3. as for the sea ( which is the land of port-towns ) it returneth small benefit ; for since dunkirk was ours ( more to the credit than benefit of our nation ) the fire of searobberies is removed out of the chimney , and scattered about the house , not lesse destructive , but more diffusive : so that our merchants could better guard themselves against that single staple of pirates , than many lesser ones sprung since every where , the cause why rich men will not ( as poor cannot ) adventure . 4. our second misery is , increase , yea , superfetation of taxes , so long as so numerous an army is maintained : for though some of their souldiers will preach gratis ( conscientious to take nothing for that which they know is worth nothing ) yet none will fight at so cheap a rate . 5. some will say , that what the souldier receiveth with one hand , he returneth with another , expending his pay in victuals , cloaths , &c. whereby coin , by circulation , is continued in our country . this i deny ; for some grandees greatned by the times , have made their monies over in banks beyond the seas , which are put into mortmain , or a dead hand , whereby no profit accreweth to our commonwealth . others having gotten the estates of lords , live after the rate yoomen , whose discretion therein is to be commended , for proportioning their expences ( for fear of afterclaps ) rather according to their original , than present condition . 6. the increase of taxes must inevitably cause the ruine of our nation : for though still there be wealthy men left ( as they shew it in their cowardise , and fear to engage for the general good ) yet they grow thinner every day whilst such as are left no root of their own , rather than they will wither will turn suckers on the stock of others . so that the greatest happiness rich men can promise to themselves , is only to be last devoured , though the comfort of the lateness will not countervail the sadness for the certainty of their destruction . indeed it is miraculous that our nation hath subsisted so long , and few there are that would believe that the whole candle of our english wealth could last so long , as we have beheld it burning in the socket , but now giving the last blaze , if god be not merciful , and men discreet to prevent it . 7. pass we from the sad malady , to the sole remedy thereof , i say sole , not exclusively of divine miraculous power , but according to humane apprehension , this is a free and full parliament . indeed free-parliament is a tautology , like a reasonable-man , who , if not reasonable , is no man ; as the other , if not free , no parliament . but the late frequent forces put on parliaments hath made the needless epethite become necessary , to express what kinde of parliaments we desire . not such in which every word must be spoken under correction of the sword , but wherein every member , without fear of violence ( to interrupt or dissolve them ) may follow the dictates of their own judgement . 8. nor ought a parliament onely bee free from force , but also from any abjurations , or previous engagements . let them take heed of renouncing any thing , save what is simply sinful in it self , as the forsaking of the world , flesh , and devil , as was solemnly promised for them in their baptism . but it is bad to bee busie with other ab-renunciations , especially of the royal family . 9. look backward , and we may say with david , the vows of the lord are upon us ; i mean on so many of us as are of fifty years of age . the oath of supremacy ( not to mention the covenant ) is the eldest brother , to whom the inheritance of our consciences do belong . 10. look forwards , it limiteth gods providence , which is an hainous offence ; wee know not what a day , month , year , &c. may bring forth . this age hath the least reason of any to meddle with the edge-tools of such oathes which in a short ( but strict ) time hath seen so many strange things , that now nothing is strange unto us . have wee not seen o. cromwell from a private gentleman gradatim ascend to bee protector of three nations , and by his courage and wisdome rather than any right ) a more absolute power possessed by , and larger tribute paid unto him than to any king in england . his son and successour ( counted bad by many for his goodness and milde spirit ) for eighth months was congratulated by the most considerable persons of our nation . now if some twenty years since an oath had been tendred unto us to abjure the family of cromwels from ever having the supream magistraey in our nation ; such an oath would have seemed safe , but yet it was not lawful to take it , because none knew what was in the womb of teeming time , though utterly improbable to our belief . 11. besides , the imposers of this oath may miss the mark they propound to themselves , viz. assurance of their own , and discovery of the opposite party ; for many now pass not for the taking or breaking of any oath , and assurance of such is hard in keeping , and indeed not worth the having . other will behold the oath as temporary , and expiring with the power of the imposers . as for the conscientious indeed , esfusing it out of pure principles of piety , it is a barbarous act for persons in power , to turn executioners to strangle tender consciences , whose cordial fear of an oath should be encouraged . 12. as the parliament must be free , no vassal , but enfranchised from the sword , so must it bee full , no cripple , but entire and compleat in all the members thereof . our land hath lately groaned under the most grievous monopoly as ever was , or can be , when a handful of men have grasped to themselves the representing of a whole ( not to say three ) nation , most of them being but burgesses , who though equal in votes , are not equal in their representation with the knights of the shires . if they presume that the rest excluded by them ( far more considerable for birth , estates , number , love of the people , and what not ? ) are vertually included in them , it is an intollerable presumption . that what pertaineth to all should be handled by all , is a truth so clear and strong , that they must offer a rape to their own reason that deny it . such also is this maxim , vnrepresented , vnconcluded : so that if so few have in them the notion of a parliament , it is a bare notion indeed , especially seeing this handful of men were ( say the cavaliers ) dissolved by the death of the king ; dissolved ( said cromwell ) by his sword ; dissolved ( say some great ones ) by an act of their own ( entred into the journall book of the parliament ) dissolved must their own consciences say , by their voluntary accepting of elections in later parliaments . 13. now the members of a free and full parliament ( the onely hope of humane help ) ought thus to be qualified : 1. let them be godly , and well-affected indeed , and not in the canting language of the times . 2. men of estates , who will be tender in taxing others , as striking them thorough themselves , whilst such who bear nothing care not how much they burthen others , as if paying were as easie as voting , and money as free as words . 3. men of spirits , no dull souls , all the sparks of whose activity are quenched in their own flegm . 4. no gainers by the continnance of the army . demetrius the silver-smith was no fool ( what ever else he was ) so sticking for the shrine of diana , by which craft he got his gain . 5. men of moderation , a quality not opposed to diligence , but to violence , not unactiving men , but regulating their activity . 14. this their moderation must appear in considering all interests , seeing there be no two interests in the nation so contemptible , which if united , and twisting their discontents together , cannot draw trouble on all the rest : especially the sectarian ( though presented i beleeve by their party , through a multipling glass ) are considerable on a politick score of their numbers and pious account of their conscience ; for , though many of them carry the latter in their purses , who when they finde the moisture of profit to fail them , will fall off like leaves in autumn ; yet can i not be so uncharitable , but to beleeve that many of them ( having the heat of their affections above the light of their judgements ) follow erroneous consciences ; besides , having gone loose so long , they must needs swell , if hardly girded on a sudden . 15. this moderation also must be used by all other persons , to work themselves to be ( if not pleased ) contented with the decisions of a free parliament . all must sit down losers save such alone , who can plead , that they have been no sinners in our nation . the grand design must be to have none , or , ( if that be impossible ) as few as may be , utterly ruined . i confess two hungry meals makes a third a clutton , and such who have long fasted from their detained estates , will be not onely greedy but ravenous to recover them . yea , such will shrewdly plead , that they now expect moderation from them , who never used moderation to them . however , in such a general danger , men must depose their animosities , labouring , first , to reconcile their spirits , then , their perswasions , the later being at less distance than the former . and men must divide , where they cannot get the whole , seeing few will pity his starving who will eat no bread at all , because he can recover but half of his own loaf . 16. it will be objected that such a full p. is still but an empty parliament , having no house of lords therein : but know , if both hands of a man be bound , no hope of liberty from himself ; but if one be untied , it may do the brotherly office to unloose the other : let us be content to row in a sculler till we can get a pair of oars . and such surely is the ingenuity and publick spiritness of the peers , that laying aside personal interest ( which upon debate may appear more ) they will suspend their rights , immunities , and priviledges , and submit all to the determination of a free parliament to acquiesce therein . 17. god give our nation seasonably to understand their own strength , that the wars begun may be ended amongst our selves before forreigners become the arbitrators of our differences , who will demand great wages for little work , yea and turn their owne paymasters thereof . and may that great general ( whose intentions long have stood in the dark to our nation , whilst our nations desires were all the while in light to him , understand that vox populi is vox dei , and interpret , that god calleth unto him by the declarations of all counties , to be chiefly instrumental in asserting our liberties , and we shall have cause for ever to bless the day of his nativity . 18. indeed had providence fixed our nativities under the duke of muscovy , whose list is his subjects law , we would ( because we must ) work our selves patiently to the obedience of his power . but seeing god hath given us , with st. paul , to be free-born , acts 22. 28. ( though also , with the centurion , we have given great summs , not to obtain , but contrive this freedome ) let us not tamely lose our birth-right , and vigorously endeavour their preservation . 19. the story is well known of the old woman , who having but a small parcel of wood , would leasurably roast her goose ▪ stick by stick , till her wood was all burnt , and her goose still raw . if the several counties singly engage one after another , all will be overthrown , and nothing effected as to our relief . let the two and fifty shires of england and wales ( with the city of london , which eminently is two and fifty more ) be all as one , and unanimously advance the work , and not doe as they dealt with poor cheshire , using it as joab used vriah , putting him forward on action , then falsly ret , eating from him , and leaving him a prey to his enemies . but i hope our old shipwracks will be new sea-marks to us , documented by former nocuments , to steer a course for the general good . 20. there is so englishman so inconsiderable , but he may , at the least in a single capacity , be contributive to the happiness of his native country , the wise with their brains , the rich with their purses , the learned with their pens , the strong with their persons , all with their prayers . and if now they suffer this opportunity which god puts into their hands , to slip through their fingers , they may hereafter have more years to bemoan their folly , than minutes to amend their misery ; it being better now to say , we will not , than three years hence to say , we cannot pay our taxes . the declaration and address of the gentry of the county of essex , who have adhered to the king , and suffered imprisonment or sequestration , during the late troubles . may it please your excellency , we the gentlemen of the county of essex , taking notice how industrious some pernicious and desperate persons have been to raise a jealousie , that all who adhered to the king have such a a settlement of rancour and revenge in their hearts , against those who were of a different party , that the blessing of a firm and lasting peace , so long wisht for , and now hoped to be in a near propinquity , is not likely to take its due and desired effect , have thought fit to express the true sense of our hearts , in a declaration which we have enclosed herein , conceiving it very fitting , not to make the same more publick , till it hath first arrived at the view of your excellency , whom god hath been pleased to make so signally eminent in the delivering of this nation from those pressing miseries it hath so long lay panting and groaning under ; and for which , as we can never enough magnifie his mercy , so can we not sufficiently express that high honour and respect which we retain in our hearts towards your excellency , the great and worthy instrument he hath been pleased to make use of therein . my lord , we subscribe our selves , your excellencies most humble and devoted servants . chelmesford , april 17. 1660. this was subscribed by the gentry , whose names are expressed under the subsequent declaration , and superscribed to his excellency the lord general monck . the declaration . whereas almighty god hath raised this distracted nation to some hopes of re-settlement on just , known , and lasting foundations : we magnifie his mercy from the bottom of our hearts , and shall ever pay a most grateful acknowledgment to his excellency the lord gen. monck as the signal instrument of so great a deliverance . and whereas some pernicious and desperate persons have laboured to raise a jealousie , that those who adhered to the king doe still in their hearts detain revenge against such as were of a different party : we think our selves bound to declare to all the world ( in the presence of god ) that we detest and abhor all thoughts of animosity or revenge against any party or persons whatsoever . for as we could wish the late divisions had never been begotten , so we desire they may for ever be buried , and shall think those persons the greatest and common enemies of our country who shall offer to revive them . and we also declare , that we will thankfully submit and attend the resolutions of the next ensuing parliament , for a just and happy settlement of church and state , that so at last ( by cods blessing ) that so those odious marks of sides and parties may for ever be blotted out , and a perfect union may again be restored to this distressed nation . edward russel , esq. sir henry appleton , baronet . sir benjamin ayloff , baronet . sir denner strutt , baronet . sir humfrey mildemay , knight sir john tirell , knight sir granmer herris , knight sir edmund peirce , knight sir henry wroth , knight william ayloff , fsq . james altham , esq. gamaliel capel , esq. anthony browne , esq. charles fytche , esq. thomas argal , esq. stephen smith , esq. salter herris , esq. henry pert , esq. john fanshaw , esq. thomas roberts , esq. richard humphrey , esq. john lynn , esq. dr. john michaelson , richard symons , esq. anthony kempson , esq. william herris , esq. william bramston , esq. john brown , gent. nicholas serle john vavasour , gent. john green , gent. james cookson , gent. fdmund coole , gent. this declaration and address was agreed upon by the subscribers at a general meeting , at chelmesford in essex , april 17. 1660. sir benjamin ayloffe , and sir edmond peirce being then appointed and desired to present them to his excellency , which was done accordingly at st. james's the 19th . of the same moneth . a declaration of the knights and gentry in the county of dorset , who were in his late majesties army . upon a due consideration of the dangerous jealousies which are promoted ; partly , by the cunning of a close , and malicious faction of separatists , and partly , by the unwarranted liberties of an heady and intemperate sort of people , which falsely tearm themselves royallists : — to the great dissettlement of sober and well-minded persons , and sufficient to blast the hopes we have of returning to our antient freedomes , without a more than ordinary appearance of divine aid , to support , and re-unite us in this our critical necessity . we have thought it highly expedient to declare our seuse , and resolves , in the particular of adherence to the largest assurances of amicable agreement , and correspondence imaginable : looking upon our selves as obliged by an indispensible tye of religious charity , to compassionate and forgive one another , as we expect to be forgiven : and we do further declare , that we are so far from justifying those unchristian animosities , which reign in divers turbulent spirits , even of our own party ( by reputation at least ) that we disclaim any society with men of those wilde principles ; and that to all honest purposes , we will never put any difference , betwixt such as shall now unite with us , in order to the publick peace , and those who first engaged in the same perswasion with our selves , submitting all to the resolves of parliament , upon whose determinations we beseech god to bestow his benediction . sir hugh windham , sir gerard naper , sir john strangwayes , giles strangwayes , john hardy , henry coker , edward hull , henry butler , maximilian mohune , robert mohune , henry hoskins , james hoskins , george strangwayes , nicholas strangwayes , robert lawrence , bruen lawrence , arthur fookes , george brown , major vdvehall , rob. chamberlain , rob. strode , jo. strode of slape , humphrey bishop , john bishop , robert culliford , george cary , george penny , tho. turbervile , george tubervile , tho. paulet , cap. hoare , major dolline , hugh hodges , rich. willoughby , john pesing , john gillin●ham ▪ william elsing , robert ernsly , john dawe , john fisher , ellis collins . the declaration of the gentry of the county of kent , who have adhered to the king , and suffered imprisonment or sequestration during the late troubles . whereas it hath pleased almighty god , after so many trialls , and so long distraction , to raise us to large hopes of resettlement of this nation upon just , known , and lasting foundations ; wee therefore desire from our hearts to render to god the glory of his mercies , and a full tribute of honour to his excellency the lord general monck , who hath been so eminently instrumental in these beginnings of deliverance . and forasmuch as we understand that some malicious and desperate persons ( regarding neither the mercies of god , nor the miseries of their country ) have endeavoured to beget a pernicious jealousie , that those who adhered to the king , do still retain a spirit of revenge against all that were of a contrary party : we do therefore declare in the presence of god , that we utterly abhor all revengeful thoughts and actions against any party or persons whatsoever . and as we have great reason to wish those divisions had never been born , so we hope , and will do our utmost they may never be remembred , and shall look on all persons as the worst and common enemies of this nation that shall offer to revive them . in pursuance whereof we further declare ( as his excellencies army hath given us a noble example ) that we will thankfully acquisce in the resolutions of the next ensuing parliament for a due and just settlement of church and state . col. richard spencer , esquire , thomas lennard , esquire , thom. peyton , kt. and baronet , roger twysden , kt. and bar. edward hales , baronet , richard hardress , baronet , william man , knight , stephen lennard , knight , john boys , knight , col. thomas colpepper , col. edward wilsford , col. george newman , col. henry norwood , robert barnham , esquire , daniel treswel , esquire , thomas collepepper , esquire , thomas herlackenden , esq. francis twysden , esq. john best , esq. edward barham , esq. rich. master esq. francis clerk , esq. edward darell , esq. william rook esq. joh. boys of h●ad , esq. wi●liam kingsley , esq. richard hulse , esq. james newman , esq. john pownoll , gent. william somner , gen● . a declaration of the nobility and gentry that adhered to the late king , in and about the city of london . after the miseries of a civil war , and the many vain and fruitless attempts toward settlement upon several interests and imaginary forms of government , it having pleased almighty god by unexpected and wonderful meanes to give these nations a probable hope of being restored to those lawes and priviledges which have been transmitted to them from their ancestors . we doe declare , that we think our selves obliged , next to divine providence to attribute this glorious work to his excellency the lord general monck , who as he had the courage to assert the publick liberty , and the prudence to carry it on against so many difficulties , has also had the happinesse to lead us thus far through the wilderness of confusion , without passing the red sea of blood . and because the enemies of the publick peace have endeavoured to represent those of the king's party as men implacable , and such as would sacrifice the common good as their private passions . we doe sincerely profess that we doe reflect upon our past sufferings from the hand of god , and therefore doe not cherish any violent thoughts or inclinations to have been any way instrumental in them ; and if the indiscretion of any spirited persons transports them to expressions contrary to this our sense , we utterly disclaim them , and desire that the imputation may extend no farther than the folly of the offenders . and we farther declare , that we intend by our quiet and peaceable behaviour to testifie our submission to the present power , as it now resides in the council of state in expectation of the future parliament , upon whose wisedome and determinations , we trust god will give such a blessing , as may produce a perfect settlement both in church and state . and as his excellency hath not chosen the sandy foundation of self-concernment , but the firm rock of national interest , whereon to frame our settlement : it is our hope and prayer that when the building comes to be raised , it may not like rome have its beginning in the blood of brethren , nor like babel be interrupted by the confusion of tongues . but that we may all speak one language , and be of one name , that all mention of parties and factions , and all rancour and animosities may be thrown in and buried like rubbish under the foundation . subscribed by the marquiss of dorchester the earl of northampton the earl of devonshire the earl of barkshire the earl of dover the earl of peterborough the earl of norwich the earl of corke the earl of carbery the earl of desmond the viscount ogle the viscount grandison the viscount lumley the viscount brounker the lord lucas the lord bellasis the lord loughborough the lord lexinton the lord brereton tho. fuller bp. of kerry sir william compton sir francis vane john russel wil. ashburnham edward villers thomas howard will. howard sir jarvis clifton knight and baronet sir tho. corbet bar. sir tho. littleton bar. sir john greenvil knight and baronet sir wil. thorold bar. sir tho. prestwich bar. sir orlando bridgman sir ed. pie sir lewis kirke sir tho. smith sir rob. stapleton sir wil. coney sir nich. crisp sir hugh cartwright sir sutton cony sir henry chichley sir wil. morton sir ed. savage sir tho. armstrong sir john stephens sir humph. bennet sir wil. howard sir hen. wroth sir wil. dacres sir rich. malevory sir arthur gorge sir anthony jackson sir robert bolles george morley d. d. tho. warmstry d. d. jer. taylor d. d. phil. king d. d. e. penrodock will. legg george penrodock tho. lower herbert price tho. panton robert ruthen coll. fretswel john jeffryes adrian scrope wil. burgh john mayard ed. rosecarack and many others . finis . a triple reconciler stating the controversies whether ministers have an exclusive power of communicants from the sacrament. any persons unordained may lawfully preach. the lords prayer ought not to be used by all christians. by thomas fuller, b.d. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a85035 of text r202064 in the english short title catalog (thomason e1441_2). 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. 182 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85035 wing f2472 thomason e1441_2 estc r202064 99862481 99862481 114641 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. a85035) transcribed from: (early english books online ; image set 114641) images scanned from microfilm: (thomason tracts ; 184:e1441[2]) a triple reconciler stating the controversies whether ministers have an exclusive power of communicants from the sacrament. any persons unordained may lawfully preach. the lords prayer ought not to be used by all christians. by thomas fuller, b.d. fuller, thomas, 1608-1661. [8], 144 p. printed by will. bently, for john williams at the crown in s. pauls church-yard, london : anno dom. 1654. the words "ministers have .. christians." are bracketed together on title page. the first leaf has signature-mark "a" on recto and a crown on verso. quire d is in two settings: d2v catchword (1) "secondly," or (2) "second-". a variant (wing f2473) has imprint giving will. shears as publisher. annotation on thomason copy: "octob. 23". reproduction of the original in the british library. eng church of england -clergy -early works to 1800. lord's prayer -early works to 1800. a85035 r202064 (thomason e1441_2). civilwar no a triple reconciler: stating the controversies whether ministers have an exclusive power of communicants from the sacrament. any persons un fuller, thomas 1654 29560 6 80 0 0 0 0 29 c the rate of 29 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-04 celeste ng sampled and proofread 2007-04 celeste ng text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a triple reconciler , stating the controversies whether ministers have an exclusive power of communicants from the sacrament . whether any persons unordained may lawfully preach . whether the lords prayer ought not to be used by all christians . by thomas fuller , b. d. london , printed by will. bently , for john williams at the crown in s. pauls church-yard . anno dom. 1654. to the right honorable , and truly virtuous lady , anne vicountess baltinglass , the blessings of this life and a better . madam , this my book addresseth it self to you , as once the dove to noah in the ark , bringing an olive branch with three sprigs in the mouth thereof . it is of a peaceable nature , & desires to be a peace-maker betwixt the opposite parties in the three controversies handled therein . my humble request to you is , that with noah you would be pleased to put forth your hand and receive it into the ark of your protection . i know what success commonly attends all umpiers & arbitrators , that often they lose one , & sometimes both of their friends betwixt whom they intercede . meek moses could not escape in this kind , but when seeking to atone two striving israelites , the partie who did the wrong , fell with foul language upon him . i expect the like fate from that side which doth the most injurie , and am prepared to undergo their censure , which i shall do with the greater alacritie , if these my weak endeavors may find your favourable acceptance . the lord bless your honor with your noble consort , and sanctifie your former sufferings , which a national calamitie hath cast upon you , that your last days may be your best days , both in temporal and spiritual improvement , is the dayly desire of your honors truly devoted servant thomas fuller . the first reconciler . leviticus 13. 3. and the priest shall look on him , and pronounce him unclean . the words contain an examination , and the priest shall , &c. condemnation , and pronounce him , &c. which words we will handle first literally , of corporal leprosie ; then analogically , to shew by proportion how far ministers under the gospel are inpowered to pass censure on the goodness , or badness of men , so to admit , or exclude them gods ordinance . 2. be it here premised that the leprosie we speak of , called the plague of leprosie , is not what proceeded from natural causes or distempers ( in which cases the patient might be more properly sent to the physitian ) but was immediately inflicted by gods hand , dedecus medicinae , and a principall if not peculiar disease to the jews , not finding in the acts , that the apostles , when preaching to the gentiles out of palestine , cured any of that disease . 3. i will not stir a step farther before i raise one observation . great is gods goodness that we english men generally , live now in the happy ignorance of the heigth of leprosie . i say generally , a leper is a rarity , some few in cornwell caused , as physitians conceive from the frequent eating of fish new taken out of the sea , i say new : i confess there is lazars bath , but though the bath be there , thanks be to god , but few lepers . indeed some hundred years ago , when the holy war was continued by the english , our intercourse with eastern people in palestine made the leprosie here epidemical , and hugh orwell a bishop of london dyed thereof anno 1085. but with the end of that war ended the leprosie of england , as to the generallity and malignity thereof . every scab , or scurf , or scale , observing tydes in the body , is not presently the leprosie , but know , as the jews had a disease we have not , so we have a disease the jews had not : excuse me for naming it , you may easily conceive what i would willingly conceal , it is the last rod that god made therewith to whip wantonness , and which he handselled on the french at naples two thousand miles from this place . how came this malady to climb and clamber over the high aspiring alpes ? when got into france ? england being an island secured from the diseases of the continent how came it to swim over into england , did wicked forreigners bring it hither , or wanton english fetch it thence ? how ever it was so , it is , and is a disease so much worse than leprosice , as sin is worse than suffering , transgression worse than affliction . 4. now shall we make a brief paraphrase on every word , the priest , not every ordinary levite , but either aaron or one of his sons . quest . why was not this power rather committed to a corporation of priests , as being too great a charge to be trusted in one person ? why were not a vestry of lay-elders admitted as assistants herein . and the priest herein was a type of christ , who was to be but one ▪ individual person , and therefore a single priest alone was employed therein . shall look on him . but what if he were blind as in the case of eli ? 1 sam. 4. 15. and the commission of trying was granted to the high priests or one of his sons , as it is vers ▪ the 2. who in such a case was to officiate for his father . look . herein 2. things conteined , the inspection of the eye , and the circumspection of the judgement . for the latter the priest might not proceed on his own arbitrary principles , but was confined to gods directions prescribed unto him ; and principally he discovered it by 3. signes 1. depression , by the subsidency or the sinking of the malady when it intrenched it self in pits and holes made in the flesh . 2. diffusion , when the malignity thereof contained not it self to the first place , but dilated it self over the body . 3. discoloration , when the hair therein was turned white , arguing the debility of nature , white commonly a colour of innocence , now of infection ; commonly the livery of chearfulness , now of sadness ; a black white , sable and sorrowfull . now whereas the priest was to look on the party trusting no other evidence than his own eyes , we learn mens censures must not go on heare-says but be grounded on their own knowledge . i will go gen. 18. 21 down and see whether they have done altogether , &c. and pronounce , him the priest must not be sceptical and suspend his verdict , but must give sentence to condemn or acquit . pronounce . that is positively and publickly ; he was not to mutter his sentence , as the popish priests in the mass the words of consecration , no clandestine dealing in matters of publick concernment . unclean . not as the apostle saith , no unclean thing shall enter into the kingdom of heaven , but ceremoniously unclean , so as to be expelled publick society . question . how came it to pass that the priest was not infected therewith , seeing sometimes such was the pestilent malignity of the leprosie , as to taint the clothes , yea the walls of the house ? hard walls scarce penetrable to a bullet , yielded to the impression of leprosie . answer , he was secured by his calling and employment , obeying gods command in his vocation . doctrine . a lawfull calling is the best armour against an infection . one in his calling is armed , out of his calling is naked ; at least lasily following his calling , his armour , like ahabs , is not close joynted , and he left woundable in the internal chinks : with what confidence do we see brick-layers , carpenters , plummers &c. clambering up high pinnacles , and walking in narrow places , where our feet cannot stand theirs will run ; double the cause thereof , a lawfull calling & long custome which hath inured them thereunto . thus searchers are not so soon infected with the plague . i confess the plague is resembled to fire , save that it burneth green wood sooner than dry , and young people more subject to be tainted than old ; however this is not the main reason why such searchers escape , but because in their vocation . the ministers under the gospel have not the like calling , and therefore not the like warrant to approach infectious persons . and we may remember the story of mr. stafford ( divinity professour in cambridge ) who to convert sir henry the conjurer ( the story in mr. fox ) lost his own life . come we now to the second part , the condemnation and pronounce him unclean , him , be he friend or foe , high or low , without partial respecting of persons . doctrine . gods ministers ought without fear or favour to perform their office , neither to be frighted nor flattered . it is observed that moses first hanselled this law on his sister myriam , numb. 12. 15. secondly , we finde it served by subjects on their soveraign in the case of king uzziah , 2 chron. 26. 20. observe herein the priest thrusted him out ( say not that this was uncivil and unmannerly violence ) touch not mine anointed , seeing the high priest did it in obedience to an higher kings command , yea uzziah sensible of his sin , saith the text , hasted out himself . gods servants left to themselves may fall into sin , but when it is discovered unto them , as they run into it , if possible they would fly out of it . doctrine . sad and sorrowfull the condition of a sequestred leper . indeed some of us have been sequestred , and blessed be god we have born our yoke in our youth , hopeing that more freedom is reserved for our old age , but our sequestration is not to be named with that of a leper , whose sadness consisteth in four particulars . first , they were debarred the access to the place of gods publick worship , and might not approach the temple , nor be present at their sacrifices , nor partake of the passover . secondly , they were debarred from the embraces of their nearest relations . thirdly , they could not expect cure but by miracle . heavens hand , which laid it on , could onely take it off : nor was a leper capable of the benefit of the pool of bethesda , not but that undoubtedly cured if cast first into it , but because those porches john 5. 3. contained onely the impotent , blinde , halt , withered . question . whether lepers were admitted into the society . fourthly , dying lepers they were not buried with other people . thus vzziah , 2 chron. 26. 23. was buried with his fathers in the field belonging to the kings , for they said he was a leper , in the suburbs of the place of sepulture . this serveth for a sufficient warrant to justifie this city in a practise which some do behold as over rigid and severe , namely the shutting up of infected persons at the beginning of the plague ; some would have the sick and the sound to go promiscuously together , as they do at grand cairo in egypt . indeed if they be poor to shut them up in their houses and to shut up relief from them is murder , otherwise if well considering , they have no cause of just offence who so are shut up from publick society . here give me leave to take an occasion to raise the gratitude of this city to god . he that with jess passeth for an old man in london , cannot remember it so long without the plague , this city was never more populous , surely there being more hives there are as many bees : dayly increase of houses argues no decrease of households . secondly , never more filth , the kennels and streets are not kept more clean than before . thirdly , never more sinfull , as much pride as ever though removed from those whose births still may , and whose state did once countenance gallantry to such who growing great will grow gaudy in an instant . gracious gods goodness , who sent christ in the flesh to cure both our corporal and spiritual leprosie : i shall confine this dayes sermon according to promise , onely to corporal leprosie : herein observe the first particularized miracle , having the circumstances thereof related in the first gospel which our saviour did , was on a leper mat. 8. 2. and he gave him in charge to shew himself to the priest , and to offer the gift which moses cammanded for a testimony unto them . a testimony not so much to testifie that the party was not palliately but perfectly cured , but for a testimony to the priest to evidence to them , that christ was come in the flesh , the expected messia , as appeared by his miracles , and had they not been willingly and willfully blind , barring and bolting their eyes against the beams of truth , they could not but be sensible that the saviour of mankind was come . surely the sacrifice for the cleansing the lepers levit. 14. 4. formerly seldom used , when god , thrifty of his miracles , was pleased now and then to drop down one from heaven , began now to be so ordinary with the priests , that it could not but mind them that the messiah was come . secondly , christ cured more lepers at once than of any other disease ; christ cured two blinde men together , math. 9. 27. two men possessed with divels , math. 8. 28. whilst he healed a whole society of lepers ( poor people being parted from all others , it was some comfort to them to keep company together ) luke 17. 12. ten at a time , on that sad token that nine of them prooved unthankfull . thirdly , in the commission to the disciples , math. 20. 8. heal the sick , it follows , cleanse the lepers . the curing of that malady alone ( with the casting out of divels ) are expressed in particular words , all the rest in general terms . either to shew that more than ordinary power was requisite for the healing thereof , or that leprosie-cureing was their proper and peculiar master-piece , to evidence to all , that they were sent by him whose calling was to cure the leprosie of our souls . 1. come we now to handle these words analogically conceiving them of sufficient latitude , to give us just occasion to enter on the enquiry , whether gods ministers under the gospel have a sufficient commission to examin , and exclude persons from the sacrament . but first let me acquaint the audience with the integrity of my intentions herein . 2. there was a sect of philosophers called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which were none of the four elemental sects of stoicks , peripateticks , academicks & epicures . these would be bound to no one opinion that any of the other maintained ; only they would be left at large to pick & chose what they conceived sound and solid in any of their opinions , refusing the rest what they esteemed otherwise . in a word , these eclectici were the quint-essence of the former four sects of philosophers . 3. i intend in like manner to be a chooser in this point . ( grand the difference betwixt a chooser , and a seeker of our age , the former is positive , the latter sceptical , hovering over all , setling on nothing ) i know no reason that we are bound to take one and all in any perswasion . three great interests may be named in england , one that was the prelatical , one that is the presbyterian , one that would be the independant . i shall embrace what i find in any of their practises commendable , and consonant to gods word , making use of my christian liberty , to leave the rest which in my weak judgement may seem subject to just exception . 2. proposition , there is no pregnant place of scripture which expresly impowereth the ministers of the gospel with authority of examination and exclusion from the sacrament : i have looked for it in the place where i was most likely to finde it , namely , 1 cor. 11. where saint paul at large condemneth the abuses at the sacrament in their church . here i expected the corinthian ministers should have been checkt for keeping no stricter guard about gods table , and that the main fault of this prophaneness should be charged on their negligence . what said david to abner 1 sam. 26. 16. when he fetcht the spear and cruse of water , from the head of sleeping saul ? ye are worthy to die , because you have not kept your master , the lords anointed ; such a sharp reproof i expected from s. paul to the ministers of corinth for being no more vigilant ( as being gods life-guard ) in securing the body and bloud of christ from unworthy communicants . but not the least check to them , onely a general exhortation to others to examin themselves . 2. proposition there are some places of scripture which by proportion and consequence do more than probably insinuate such a power in the minister . first for examining heb. 13. 17. obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give account that they may do it with joy , and not with grief , for that is unprofitable for you . god foreseeing that in after-ages the minister in a church might be but one , the parishioners many , he perchance poor , they rich , he possibly young , they grave , and ancient , saw there would be an humour of opposition in them to submit to their pastour , and therefore thought it necessary to leave this command on record . now the best auditour cannot give an account of them whose receipts and expences he hath not examined , and therefore by consequence it may be collected that they may and must try the conditions and abilities of their people , prov. 27. 21. be thou diligent to know the state of thy flocks , and look well to thy heards . 6. secondly , for excluding , where be it premised , that if an examining power can be demonstrated in the ministers , a power of exclusion doth by necessary and undeniable consequence follow thereupon : for the ministers examination would be altogether useless , if such , who thereby shall be detected unfitting or unworthy may in defiance of the minister , intrude themselves communicants to the sacrament . if therefore the ministers examination be as a weapon without an edge , and be onely to make a noise without any further power , it would render him ridiculous to prophane persons , and expose his pains and profession to contempt . surely therefore , his examination is seconded and attended with authority to admit and exclude from the sacrament , as he findeth persons fit or unfit for the same . 7. of places importing an excluding power , many insist on the 2 chron. 23. 19. and jehojada set the porters at the gates of the house of the lord , that none , which was unclean in any thing should enter in . 8. in the new testament many alleadge , matth. 7. 6. give not that which is holy unto doggs . what more holy than the body and bloud of christ in the sacrament , who more dogs , more swine than those wilfully wallow in wickedness ? to these add the words of my text , and the priest shall look on him ; there is examination , and pronounce him unclean , there is exclusion . yet let not too much improvement be made of those words , lest they stretch so far as to break . if the proportion be applied in all particulars , the high priest alone , being impowered with this authoritie , will advance the hierarchichal power farther than such as make use of this place will well approve . object . you have out of ignorance or envie , concealed one of the most effectual scriptures in the new testament , instructing ministers with an examining power of all in the flock , namely , 1. pet. 3. 15. be readie always to give an answer to every one that asketh you a reason of the hope of that is in you with meekness and fear . it seems you are willingly ignorant ( to use the apostle's phrase ) of this text so pertinent to the purpose . answ. i know many behold it as the champion of their cause , and have used it to order their refractorie parishioners into examination . for my own part i look on it as nothing to the purpose . it is better to fight naked , than with bad armour . for the rags of a bad corcelet , make a deeper wound , and worse to be healed than the bullet it self . none such foes to a cause as such friends who will defend it , argumentis non cogentibus , with reasons of such strength which compel not a rational man into the free belief of them . the words , as appears by the coherence , are principally calculated for the climate of persecution , when men suffer for righteousness sake , and enjoyn all a free and fearless profession of the faith , when called thereunto . besides , the command being general , ministers are as much obliged thereby to give an answer to their parishioners , if asking them as parishioners , are bound to give an account thereof to the minister : and therefore i purposly declined the mention of this place . 3. propos. children , mad-men , idiots , during their condition , are not to be admitted to the sacrament . the reason is plain , because they cannot perform an essential requisite thereunto , namely , examin themselves . but when such children shall arrive at years of discretion . mad-men shall , by gods blessing on physick , or otherwise , either return to their lucide intervals , or be totally cured of their distemper . idiots , ( which seldom comes to pass ) be enlarged in their understandings , they may be admitted communicants . till when , the church , as guardian in their minoritie , doth not finally withhold the sacrament from , but seasonably reserveth it for them . 4 propos. young persons utterly ignorant in the principles of religion , are not to be admitted to the sacrament till improved in knowledge . ] yet ministers ought to be very tender in this particular , lest they mistake small yet true knowledge for utter ignorance . know , that we have no certain standard in scripture to measure peoples knowledge by . there is not set down the minimum ut sic , the least and lowest degree of knowledge which putteth one into a communicating capacitie , which should make ministers the more favourable , especially to such who discover a desire of information . lest also the more heat plead for the less light , such as are conscientious in their conversations . 5 propos. persons actually or virtually excommunicated durante statu , are to be excluded the sacrament . for we behold them as no members of the church at all , but in the language of the apostle , 1. tim. 1. 20. delivered unto satan . now 1. cor. 10. 21. ye cannot be partaker of the lords table , and of the table of devils . surely such who are delivered to him are satans guests , and in commons with him , untill on the publick confession of his fault in practical , or profession of his faith in dostrinal offences , they be restored to the congregation . secondly , persons virtually excommunicated , by whom i understand such who wallow in a notorious sin excommunicable in it self , though the sentence be not solemnly passed upon them . i say , notorious sin . blessed be god , surreptitious sins of infirmitie do not render us incapable of the sacrament ; if they did , gods table would stand utterly unfurnished , without any either to administer or receive those holy mysteries . now sins must be notorious two manner of ways , 1. quoad naturam . 2. quoad notitiam . first quo ad naturam , the sin being horrible and hainous in its own nature , such a sin as is not onely mortal , as all sins are , but mortiferum , if gods mercie doth not interpose : an enumeration whereof is needless as generally known . by the way there is a notorious sin in the nature thereof , which notwithstanding in defiance of opposition , forceth his access unto the sacrament , namely the sin of oppression . how great this is , doth appear by the words of solomon , eccles. 7. 7. oppression maketh a wise man mad ; that is , wise men being oppressed above their strength , to comport therewith , oft-times break forth into mad extravagancies . now having formerly shewed how mad-men are to be prohibited the communion , quod efficit tale magis est tale . what makes so , is more so . oppressors sure ought not to receive . but alas ! in all ages such their power , that if pleased , they will command their own passage to the communion in spight of the ministers opposition , god alone being able to punish their presumption therein . secondly , the sin must be notorious , quoad notitiam , so that general cognisance is taken thereof , to the publick scandal of the congregation . if it be done in a corner known to few , no pregnant proof nor publick appearance thereof , the admission of such an offender , is so far from being offensive to the church , that the exclusion of him , will rather be scandalous : but where notice of the fault is arrived at many , and the noyse thereof at more , amounting to a considerable part of the congregation , either in qualitie or number , there lyeth a just prohibition against the receiving of such an offender . when therefore the drunkard shall hold his quaffing-cup in the one hand , and yet desire to take the chalice in the other , when he shall maliciously vow to shed the bloud of his brother , and yet in the next moment desire the bloud of christ to be tendered unto him . when men shall come reeking from their lust , or reeling in their drunkenness ; when any offender with the adulteress john 8. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and with cosbie and zimri shall boldly brave out a sin ; the minister may and must , with well tempered zeal , forbid them partake of the sacrament . this libertie was allowed the ministers under the episcopacie by the words of the * rubrick . and if any of those be an open and notorious evil liver , so that the congregation by him is offended , or have done any wrong to his neighbour by word or deed , the curate , having knowledge thereof , shall call him , and advertise him in any wise not to presume to come to the lords table , untill he have openly declared himself to have truly repented and amended his former naughtie life , that the congregation may thereby be satisfied , which afore were esteemed , and he have recompenced the partie whom he hath done wrong unto . now because onely sins notorious , quo ad notitiam , disable a communicant from the receiving of the sacrament . hence it is that hypocrites in all ages will repair thither in despight of the greatest caution . let the lords board be raled about never so high , never so low , never so close , yet hypocrisie will either climb over it , or creep under it , or wind it self through it . the black devil may , the white devil never will be kept out of christian congregations . propos. 6. young people , be they never so great or gracious , are at first to be examined by the minister before admitted to the sacrament . most noble theophilus may be an instance hereof , luk. 1. 4. that thou mayst know the certaintie of those things wherein thou hast been instructed ; .i. catechised . and although it apears not in the text that such catechising of him was done by the minister , yet it is easie to prove out of primitive antiquitie , that catechumeni was a degree of young christians candidates for the sacrament . here it were to be wished , that ministers questions in this case might be confined , if not to sacramental , yet to soul-concernment . they are not to come to the people as the queen of sheba did to solomon , to urge them with hard questions , 1. chron. 9. 1. nor to propound riddles to them as did sampson to his thirtie companions , judges 14. 32. but onely to demand of them such essential points of religion , the not knowing , or ill holding whereof , maimeth the vitals of the soul of a christian . i speak it upon the complaint of those ( whose report with me is above exception ) how many difficult , yet frivolous questions have been propounded unto them ; as what god did before he created the world ? where the soul of lazarus was in the three days interval , whilest his bodie lay in the grave ? a question which he who propounded it , i believe was as ignorant of , as the partie to whom it was propounded . others have been too stern , and morose in not accepting true and pertinent answers , if not coming up to the very top of what was demanded . thus when one was asked what god was , the partie no less modestly than truly replyed , god is a spirit , to whom the minister returned , and so is the devil too ; enough to dash and daunt a softly spirit which rather deserved encouragement . * it is reported of bishop hooper , that worthy martyr , in the days of queen mary ( and a cartwright before mr. cartwright , i mean the great patron of non-conformists ) that when an honest citizen , in a conflict of conscience came to his door for counsel , being abashed at his austere behaviour , he durst not come in , but departed , seeking remedie for his troubled mind at other mens hands . we see good men may be faultie in this particular , and many modest people , examined by rigorous pastors may be frighted into ignorance or forgetfulness , or silence of those very things which formerly they knew , remembered , and could express . propos. 7. such who once have been admitted by the minister to the communion , are not afterwards to be excluded the same , except since their first admission they may be challenged of some notorious defection from the faith , or corruption in manners . and if they can be challenged , they fall under our former exception . this last proposition is grounded on that foundation which few of the presbyterian partie use to denie , namely , that they , who once have saving knowledge , always have it ; and are rather finally improved than impared therein , psalm 92. 14. they shall still bring forth fruit , they shall be fat and flourishing . a minister therefore ought charitably to presume ( nothing appearing to the contrarie ) that the souls of his people move a progressive , not a retrograde motion in pietie : especially if he constantly and conscionably prayeth for them and preacheth amongst them . i say such are not of necessitie to be re-examined by the minister . indeed , if out of humilitie they will tender themselves of their own accord to their minister , and submit to a second examination , ( or as often as they please to receive ) the sacrament , i commend their meekness , and account it an acceptable offering in the eyes of god . however their act ought not to be obligatorie to all others , so as to be pressed to that which some voluntarily did perform . use 1. to confute such who are overremiss in administering the sacrament , requiring no more than the general profession of christianitie , a reverend posture of the bodie , & a hand reached out to receive , to qualifie one for a communicant . these make the lords table a pandocheon , an inne to entertain all , & christ to keep open house at the sacrament ; and yet we may observe a great difference between the places of christ preaching , and administering the sacrament . he preached often sub dio , in the open air where nothing confined his voice but his voice , as extending audible ( at least intelligible ) no farther . thus matth. 5. 1. he went up into a mountain and preached . matth. 13. 2. he went into a ship and sate , and the whole multitude stood on the shore . but when he administered the sacrament to some select persons , then he made choice mar. 14. 15. of an upper chamber trimmed and prepared , purposely made readie for them , of far less latitude , and receipt as capable , onely of the company intended present at that exercise . to shew the extensiveness of the word to all that please to hear the same , the contractedness of the communion , confined onely to such as in some measure are fitted for the receiving thereof . the maintainers of this opinion of promiscuous communions , proceed upon a double error . first , on the example of judas , one of the worst of men , yet not thought bad enough by christ himself to be excluded the sacrament . here they take that for decided which is disputed , that for concluded which is controverted , adhuc sub judice lis est , it hangeth as yet on the file , and the number and worth of ancient writers on the negative , are almost even with those which affirm his receiving . but suppose he did receive the sacrament , ( which in my particular opinion i do believe ) it maketh nothing for the advantage of those which urge it in this behalf . for , first , judas was compleatly qualified for a communicant , first with knowledge , whereof he had too much , except he had used it better , whose eminent parts were like unto those torches and lanthorns abused by him to apprehend and betray our saviour . secondly , with such seeming holiness , that none of his fellow-disciples could detest , or did suspect him for unfaithfulness : else needless had the question been of john to christ , john 13. 25. lord who is it ? had he not carried it so cunningly that no common jealousie centred on him as a traitor in intention . object . christ as god knew judas to be an hipocrite and a devil , and yet he would not denie him the sacrament , to shew , that the worst and wickedest of men may be admitted thereunto . answ. indeed as god he knew it , but it is questionable whether he communicated this knowledge to his humanitie , and if so , yet might not be pleased to take notice thereof at the instant of instituting the sacrament . because therein christ would do nothing but what should be precedential to posteritie to imitate : as intending that meer men should afterwards follow him in the ministerie . the second false principle that the patrons of promiscuous sacraments proceed upon is this , that the lords supper is as well a converting , as a confirming ordinance , from whom ( till we be better informed ) we must be forced to dissent . here , far be it from us to minorate or lessen the efficacie and operativeness of the meanest of gods ordinances , and on the other side , we must be wary , lest we extend their power too far , to the endangering of peoples souls . the word of god is the onely ordinarie means of conversion known unto us . this pearl , though cast before swine , may turn the swine into the sheep , and by gods blessing , alter and better their propertie . nor is any other previous qualification required by an auditor of gods word , but meer hearing the same , which may put life into those who were dead in trespasses , in sins . but food and physick ( for such is the sacrament ) if not given to such who have life to take and digest them , is altogether useless . the first must have faith & repentance who expect to reap any benefit thereby . object . the sacrament is also a converting means , because in the administration thereof , many excellent passages of scripture are intermingled . formerly , when the liturgie was in full practice , several texts of most signal comfort were interwoven by the minister in his preparative addresses thereunto , matth. 11. 28. come unto me all that travel , &c. john 3. 16. so god loved the world , &c. 1. tim. 1. 15. this is a true saying , and worthy , &c. 1. john 2. 1 , 2. if any man sin , we have an advocate with the father , &c. now these passages of gods word ( which ever hath a converting vigorous virtue in it ) may on a sudden surprise the soul of a notorious sinner present at the sacrament , & effectually work an amendment in him . and although , since the abolishing of the liturgie , the reading of those numerical places be disused , yet one may confidently presume , that no minister of the presbyterian perswasion , doth or can solemnly administer the sacrament , but in his prayers before and after the same he inserteth select scriptures to that purpose . wherefore the receiving of the sacrament , if not in it self , by necessarie consequence , as attended with scripture ( in the due celebration thereof ) is a converting ordinance , and therefore an usurpation to forbid any , the worst of men admittance thereunto . answ . the word of god looseth the converting power thereof , when used against the word of god ; i mean , when applyed contrarie to those directions , which the scripture commendeth unto us . for every communicant is commanded to examin himself , and to discern the lords bodie , and to eat the same worthily . duties which meer unconverted persons , in the state of nature , are utterly unable to perform . these things are not to be wrought there , but brought thither . indeed the sacrament will multiplie , but not make increase , but not create grace in the hearts of receivers . such therefore , who come not qualified for communicants , cannot expect converting from the sacrament , because they break the word of god in appearing there . as for those excellent passages of scripture , used by ministers officiating in the sacrament , it is to be feared they will rather turn the savour of death unto death , and give satan a larger power over those unconverted persons which press to those mysteries . use 2. it confutes those who are too rigid in administering the sacrament , denying it to all those who will not submit themselves to their examination , though formerly they have been examined and admitted , and since stand charged with no fault proved or suspected , save onely they call it stubbornness or resolution , recusancie to be re-examined . here let none think , that out of the spirit of frowardness i will fully oppose their opinions , or that out of anger or discontent i may favour some modern licencious extravagancies i * remember a storie of the ladie katharine brandon , dutchess of suffolk , which may be applied to my occasions . when every ladie at an entertainment was to choose whom she loved best , and so place themselves , the dutches , because not allowed to choose her own husband ( as against the laws of the feast ) took steven gardiner by the hand , whom she perfectly hated ; with these words , if i may not sit down with him whom i love best , i have chosen him whom i love worst . not to dissemble in the sight of god and man . i do ingenuously protest , that i affect the episcopal government ( as it was constituted in its self , abating some corruptions which time hath contracted ) best of any other , as conceiving it most consonant to the word of god , and practice of the primitive church . but seeing it hath pleased god to set by episcopacie for the present , ( whether or no animo resumendi to him alone is known ) far be it from me to close with such , whom i confess i love the worse ; those practicers of so much libertie in the church , that it tendeth directly to confusion , and whose disorderly order deserves not the name of any discipline . but i know that religion and learning hath flourished under the presbyterian government in france , germanie , the low-countreys . i know many worthy champions of the truth , bred and brought up under the same . i know the most learned and moderate english divines ( though episcopal in their callings and judgements ) have allowed the reformed churches under the discipline for found and perfect in all essentials necessarie to salvation . if therefore denied my first desire to live under that church-government i best affected , i will contentedly conform to the presbyterian government , and endeavour to deport my self quietly and comfortably under the same . this premised ( to prevent personal exceptions against my judgement ) i am bold to say , that the excluding persons from the sacrament on this score alone , for recusancies in point of re-examination , hath been the mother of much mischief in the church . first , it hath brought an undervaluing opinion on the sacrament it self , as if it were not so necessarie for the growth of grace as heretofore was generally preached and believed . lay-people ( which phrase i use not for any fondness i have thereunto , but because generally used and understood ) seeing conscientious ministers debar their people those holy mysteries , meerly for a ceremonious matter , begin to thin , that receiving is but a matter of indifferencie , which may or may not be used without great gain or loss to the soul . secondly , it hath made sacraments to be long disused in some places , to the great grief of many godly perons . i could never read that passage acts 27. 33. but with admiration . this day , saith paul , is the fourteenth day which ye have tarried and continued fasting , having taken nothing . strange that life could consist with so long abstinencie . i confess , men in the southern parts have not so active stomachs , as extended & extenuated with heat . i confess also , that having , as one may say , a surfet of sorrow , they had no mind to meat ; as little joying to feed themselves as to feed fishes ; expecting dayly to be drowned . yet all things put together , we cannot understand their fourteen days fasting otherwise , but that in such a term they made no set and standing meals . they did not comfortably enjoy themselves at any just refection ; but fed privately and cursorily as their occasions would give them leave , without any delight , meerly for the maintenance of nature . but behold a greater wonder , for ten years , i dare bodly say , some parishes in this citie have fasted from the sacrament . i will not excuse the peevishness of such people , who on the punctilio of reexamination deprive themselves of so great a benefit . but that the guilt may fall the lighter on either , let it even be parted betwixt both pastor and people as faultie herein . i know not what hard shift such people have made ( perchance privately in their houses , ro else in other parishes ) to be clandestine comunicants , as i may term them , what runing-meals they have made i know not , sure i am they have not sat down at gods board in their own parish for many years , a wonder indeed if well cōsidered . however , this is most injurious , if the drones will not feed , that the bees should be famished . that be far from you my brethren to do after this manner , to starve the righteous with the wicked , and that the righteous should be as the wicked , that be far from you . what if such the fault worthy stubbornness of some as not to submit themselves to re-examination , must communions be wholy neglected ? and humble people , who on any terms are willing to receive the sacrament , be debarred the benefit thereof ? object . should sacraments be administred , and any profane person press in thereunto , there presence would infect all the rest how good soever , contracting guilt to themselves from the companie of those unworthy persons with whom they communicate ? better therefore is a total absence in such a case , than a sinfull receiving . answ. the position is most false , that mixt communions do infect . for when first our aforesaid cautions have been observed , if in defiance of the ministers care and other officers of the church , an unworthy person shall chance , either cunningly to insinuate , or violently to intrude himself , his guilt is on his own head , and he alone answerable for the same . surely the man at the marriage-feast , matth. 22. 12. wanting the wedding-garment , had many in the same mess ( for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the table was furnished with guests ) some sitting above him , beneath him , before him , besides him , against him , probably putting their hand into the same dish , drinking out of the same cup with him ; yet none of these were taken to task , or called to account , but he alone who came thither unqualified , as wanting a habit necessarie at such entertainments . and here let me be your remembrancer of an humble meditation , seasonable for such who maitain that mixt communions convey contagion to all receivers . it were no less pious than profitable for the best of them to be jealous over themselves with a godly jealousie , and to fear lest their own badness should derive infection to their fellow-communicants . surely s. paul in holy humbleness , said of himself , 1. tim. 1. 15. christ came to save sinners , of whom i am chief . contrarie to which , there thoughts are wholy taken up with suspicions of being infected from others . the third mischief which the disusing of sacraments hath done , is that thereby our adversaries of the romish church have gotten a great advantage . this is a true maxime , a lean communion maketh a fat mass ; and many are fallen off to papistrie on this occasion . let none say , we will easily convert them with penal statutes , or else the more papists the more payments to the present necessities of the common-wealth . surely such a thought never entered into the breast of any godly governour : and the gospel teacheth us other divinitie , to prevent all occasions of christians falling from the true faith , and runing into erroneous opinions . to draw to a conclusion , my humble motion to the ministers , is , that for a time they would be pleased to forbear the urging any so far to re-examination , as upon refusal thereof , to prohibit them the receiving of the sacrament . object . it is hard to say whether your counsel savoureth more of carnallitie , or cowardise . surely st. paul was of a more zealous temper , who gal. 2. 5. gave place by subjection , no not an hour to such who would have brought their christian libertie into bondage . such time-serving as you commend unto us , what is it but the prostrating of the scepter of christ to the pleasure of man ? answ. no evil may be done that the greatest good may come from it . but some good may be forborn to be done when , in all christian prudence , thereby a greater good is probable to be promoted . it had been absolutely evil in st. paul to tolerate such betrayers of the christian priviledges a minute or moment , so far forth as in convenient time and place , not to oppose their machinations . but it is christian wisdom for a time to suspend the prosecution of such practices , which may be lawfull and laudable in themselves , when foreseeing they will necessarily attract a greater danger . this was done even by our saviour himself , who perceiving the partial carnallitie in his disciples , respited the delivering of some difficult doctrines , and the pressing of some hard precepts untill they were arrived at more perfection ; john 16. 12. i have yet many things to say unto you , but you cannot bear them now . where the people cannot bear , there the ministers must forbear , and patiently wait a fitter opportunitie . object . let us of the presbyterie begin as we will hold . it is given to all authoritie to lessen by the continuance of time : if we abate ought of our power at first , the encroaching of people upon us will quickly reduce it to nothing . answ. this objection savoureth of the spirit of the young men who were rehoboham his councellors , 1. kings 12. 10. and surely if followed will meet with the same success . it will be more honor for the presbyte●ian government hereafter , to be called to by our state , come up hither , prov. 25. 7. and to be improved in power , and advanced in honor , than to be degraded afterwards in general esteem , for over-activitie in the beginning . i resume therefore my former motion , and re-inforce it to the consideration of such concerned therein , with the following motives . first , men ought not to be busie to enjoyn these things as necessarie duties , though fitting and convenient , for which they have no express commission in scripture . what protestant will denie the expediencie of confession , in some cases , to a minister ? but when the same was imposed by the church of rome , as absolutely necessarie to salvation , so sovereigne a practice became carnificina , the rack and torture of mens consciences . will any ingenious person gain-say , but that some ceremonies used under the bishops were decent and comely ? but when the same was urged with much violence , what clamours were raised against such practices , under the norion of persecution ? take heed that the reproof of the apostle fall not heavie upon you ; rom. 2. 1. therefore thou art inexcusable , o man , whosoever thou art that judgest , for wherein thou judgest another , thou condemnest thy self ; for thou that judgest doest the same things . object . as much may be alleadged for re-examination of communicants , as for baptizing of infants , which by your own confession . you will not denie your own words ; * we do freely confess , that there is neither express precept nor precedent in the new testament for the baptizing of infants , and yet are confident by necessarie and undeniable consequence from scripture , it will be made appear to be founded thereon . answ. first analogie from circumcision . secondly , the birth-holiness of christian infants . thirdly the holy spirit given unto them . fourthly , some degrees of faith conferred on them . fifthly , the necessarie removing of the maladie of original corruption , with the constant practice of the church in allayes are alleadged for baptizing of infants , whereas little or nothing in comparison is produced for re-examination . besides , baptism hath the primitive practice , and the constant use of the ages . whereas the enjoyning of such , who once have received , to be re-examined , is a stranger of yesterday in most protestant churches . herein i appeal to the french and dutch congregations in london ( branches conformable to their respective roots in forreign parts ) whether strangers coming unto them with a testimonial , that once they have been admitted , are not received for receivers , without any further inquirie or examination . indeed , if every particular member , and so by consequence every parish of england should be subject to a new examination on every removeal of an old , and election of a new minister , some parishes would never be out of examination . what saith solomon , prov. 28. 2. for the transgressions of a land , many are the princes thereof . not meaning all abreast at once ( which notwithstanding , is both true in it self , and a trouble to the people ) but many successively , sinfull people make short-liv'd princes . many , not in ranck but in file , one after another . i will not say the bad parishioners make many pastours in the place , but be the reproof parted betwixt both ( that so it may fall the lighter and be the better born . ) what betwixt the faults of the one and the other , many have been the avoidances of incumbents , and substituting of new ones in their room in a short time , so that if communicants were of necessitie reexaminable on every alteration , some parishes would be in a perpetual probashionership , and constant candidate-ship for receiving . not to say but that in some parishes ( large in extent and numerous in people ) were monthly communions observed ( which formerly was the commendable practice , and still is the just desire of many ministers ) it would be the constant work of the minister , to do nothing else but examin his people , the which would engross & take up his whole time . and then , if all his care be examining , where is his praying , his preaching , his studying , his visiting the sick , and his other performances ? secondly , excluding the communion for refusing re-examination , is a severitie unreasonable at this time . we read of king amaziah , 2. chron. 25. 3. now it came to pass , when the kingdom was established to him , that he slew his servants that had killed the king his father . why did amaziah so long connive at murther the worst of sins ? treason the worst of murders , and treason against his own father , the worst of treasons , as to suffer the actors thereof so long to enjoy their lives ? a satisfactorie reason is rendered ; he was not as yet fastened on his throne . to strike fiercely with ones hands before he standeth firmly on his feet , is the readie way for one to overturn himself . people must , till they are well settled themselves , and well rooted & riveted in their power , be cautious of provoking any , and may justly suspend the punishing of what is faultie till a fitter oportunitie . and now to commend unto you a double expedient , which may in some sort mitigate the rigor of proceedings . first know it is one thing magisterially and imperiously to thrust people from the sacrament , and another thing to request and intreat them as they tender their own good , to abstain from the receiving thereof . both meet together in the same end , effect the same thing , though embracing several ways in order thereunto . the first way being rough , rugged , full of displeasure and distaste ; the second soft , smooth , more easie both for pastor and people , and most proportionable to the meekness of the ministers in the gospel . let this later way therefore be used by you , when you see just cause to seclude a parishioner from receiving of the sacrament for suspected or detected insufficiencie , when ingenuitie and hope of amendment is legible in him . as it is said of titus vespasian ( for the sweetness of his nature , stiled the delight of mankind ) the neminem demisit tristem , he never sent any suitors sad away from him . yet it must certainly be presumed , that he denied many their desires , it being usual at court , that there be several petitioners for the same office , which onely one can receive , but then that emperour had the happiness so to qualifie his denials with good language , that he made them but one degree from a grant . sometimes he would convince such suitors in their judgements , that they requested that which was not in his present power to grant . sometimes he shewed them , that their desires were destructive unto themselves , at leastwise , that they were unfit and improper to receive them . sometimes he would promise them the next preferment far better and fitter for them . in a word , without any falshood or flatterie ( as beneath the majestie of a prince ) his soft , supple , and complying nature so applied it self to all dispositions , that people contentedly , yea , thankfully & chearfully departed from him with denials . god hath given you such sinews of logick , and such colours of rhetorick , & such perswasive tongues , if pleased to improve them , that except you meet with unreasonable men , 2. thess 3. 20. ( from whom god delivere you ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) from those that have no topicks , no sence of reason or arguments ; you may convince such whom you account unfitting to receive , for their own good , to abstain from the same . neighbour , with joseph , i would be a just man , that is in gospel acception , an equal man , matth. 1. 19. i am not willing to make you a publick example that others should take any occasion to slight any neglect you . i am tender of your credit , conceiving it to be wrapped up in my own ; such the near relation betwixt the shepherd and his sheep . i will not in a disgracefull way forbid you the lords table , but with joseph , i am minded to put you away privily , or rather do entreat you willingly to put away your self . i am jealous over you with a godlie jealousie , that you have not as yet such a measure of knowledge as may fit you for these mysteries . i say , as yet ; for i doubt not but on your prayers to god for your self , and mine for you hereafter , you may seasonably be admitted to the sacrament : but it is better to stay a year too long , than come a day too soon . know , i could interpose my power , if so disposed , and command you forbearance , but what saith st. paul , philemon 8. wherefore though i might be so much bold in christ to enjoyn thee , the which is convenient , yet for loves sake i rather beseech thee , and know the strength of my affection to thee inditeth this counsel , and no other by-respect . a soft tongue , saith solomon , prov. 25. 15. breaketh the bones . it is impossible but that an ingenious nature will be affected therewith , and cannot take just exception thereat . the second expedient i recommend is this , even to practice our saviour his precept , matth. 9. 17. neither do men put new wine into old bottles , else the bottles break & the wine runneth out , and the bottles perish : but they put new wine into new bottles , and both are preserved . i apply it thus , put old wine into old bottles , your ancient communicants which formerly have frequently received of your selves , or your predecessors , and are habited to the ancient custom of receiving , admit them without any scruple ( except excludible according to the premises , for some notorious sin ) charitably presuming ( nothing appearing to the contrary ) that they are improved in sufficiencie for the same . now put new wine into new bottles . such novices , which never before received , and remember not the old temple . i mean the former discipline of the church under episcopacie , whose maturitie to receive bears date onely from the beginning of our differences . let them on gods blessing be solemnly tried and examined before they be admitted unto the receiving of the sacrament . and here by your leave and favour , i humbly conceive , that the * ordinance of lords and commons , ( if seriously perused according to the genuine and natural sence of the words , speaks onely de admittendis , and not de admissis , and impowereth ministers onely to the examination of such who received it not before , who ought now more strictly to be examined in england than ever before : for the church of rome erroneously advanced confirmation to such a height , as to make it a sacrament . the church of england under episcopacie retained it so far as an ancient and usefull custom , appropriating the exercise thereof to bishops alone . the present discipline hath utterly abolished both bishop and the use of confirmation . however , something analogical thereunto may and must be continued . the primitive christians being wise in the appointing , though after-ages were superstitious in the abusing thereof , and the more confirmation is neglected , the more ought a serious examination of youth in this kind be continued and practised . in a word , there is a way to examin people , committed to the care of the ministers , which may be done without any dangerous noyse , and without the least suspition of pragmaticalness , and yet to the great glorie of god , quiet of the minister , and edification of the church . this examining consisteth not in summoning people before them , and sounding them with question and answer , but in the solid and faithfull preaching the sincere word of god , which carrieth a secret searching power along therein , heb. 4. 12. for the word of god is quick , and powerfull , and sharper than any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts , and intents of the heart . thus by prophecying ( that is by preaching of gods word ) 1. cor. 14. 23. if there come in one that believeth not , or one unlearned , he is convinced of all , he is judged of all : & thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god , and report that god is in you of a truth . i say , let us take off for a time from the other , and more practice this examination as least subject to exception . trie it but for a time , and you shall see what success it will find , and fright unworthy persons from the sacrament , with a more awfull reverence than your actual secluding them for not submitting themselves to re-examination . to conclude , i may compare the first high acting of presbyterians to men running in a race . it is impossible for a racer to stop just at the mark : he must either over-run it , or else can never come at it . but when past the mark , ( necessarily transported with his own fierceness beyond the same ) he will return to it again , to shew that that place and no further was the intended end of his endeavours . whilest you contested with episcopacie , your corrival , and were seven years since in the height and heat of your contention , therewith much may be pleaded for your passion , if it transported you in some actions beyond the just standard and proportion of your judgements . but seeing now it hath pleased god that you have run your adversarie quite out of distance , and have attained that you strove for , it will be no shame , nay it will be your honor to abate and remit of your former eagerness , and coolly and calmly to return to the place which you over-shot in the paroxcism of that contest . this is the humble advise and desire of him who hath no private ends therein ; but the advancement of gods glorie , and the good of his church . amen . dum spiro spero the second reconciler . acts 13. 15. and after the reading of the law and the prophets , the rulers of the synagogue sent unto them , saying , ye men and brethren , if ye have any word of exhortation for the people , say on . this chapter presents us with four principal remarkables . the solemn separation of paul and barnabas for the ministerie , five pious persons are mentioned , vers. 2. all in humane likelihood , equally probable for the employment . barnabas , simeon , lucius , mahanaem , and saul ; of these god leaves the three middlemost , takes the first and the last ; even so father because it pleaseth thee . then have we the three first adventures of barnabas and saul in there ministerie , whereof the first proved prosperous , the second with the jews at antioch had sad success , the third with the gentiles in the same place came off with comfort . we ministers must not be elated with good success , but fear the worst , nor dejected with bad , but hope the better . in their first adventure they confounded elimas the sorcerer , and saul converted sergius paulus the wise deputie of cyprus . by the laws of herauldry , whosoever fairly in the field conquered his adversary , may justifie the wearing and bearing of his arms whom he overcame . here saul had conquered sergius paulus , overcome his ignorance , vanquished his infidelitie ; no wonder then if he assumeth his name , and henceforward is called paul in all the historie , his next voyage ends sadly , and sorrowfully with blasphemie and persecution from the jews at antioch , though it began comically and courteously with this fair invitation in my text ; and after the reading of the law and the prophets , &c. the words contain a principal part of the jewish liturgie , or if that displease , their directorie , wherein their solemn sabbath-service is plainly presented unto us . i confess , there is no mentiō of prayer an essential part of gods worship among them , ( my house shall be called the house of prayer ) which is omitted in the text , not as if it were omitted by the jews , but because st. luke hasteneth with all convenient speed to the doctrinal part , as leading the nearest way to the matter in hand . some persons account this verse their master-piece , hoping hence by their cunning chymistrie , to extract a licence general for all men to preach ; though the words well understood , are so far from their building any advantage thereon , that they batter down both their opinions and practice . we will first clear the same from the incumbrances of all difficulties , and then extract natural and profitable observations from them . law and the prophets ] law taken largely , conteineth all the prophets , & prophets taken largely , comprise all the law , 2. pet. 1. 20. no prophesie of scripture is of private interpretation . yea moses , the prophet paramount was the penner of the law , deut. 34. 10. and there arose not a prophet since in israel like unto moses whom the lord knew face to face . but when the law and the prophets are distinguished , so as to devide the old testament betwixt them , as luke 16. 20. they have moses and the prophets : then by law is meant the pentateuch , or five books of moses , by prophets all the rest of the old testament , not onely such parts as foretel what was to come , but also which historically relate what was past . the rabbins tell us , that the five books of moses were divided into fiftie three perasoth or divisions ( each whereof conteined one hundred thirtie six verses ) and one of them was read every sabbath-day , beginning at the first sabbath after the feast of tabernacles , if any say , there being but fiftie two sabbaths in the year , what did they with the odd perasoth , or division ? i can give no certain account , save that it is probable they doubled their office the last sabbath , hemming it , as i may say , at the close and conclusion thereof . the masters of the synagogue . ] why plural ? what saith st. james , be not many masters . answ . by masters are meant the several rulers thereof , which as the rabbins do teach , were subordinate one to another . here it will be worth our pains to make enquirie into the name , first founding , and use of the synagogues . synagogue , signifieth a meeting-place where many are assembled together . the first and last mention of them in the old testament , is psal. 74. 8. they have burnt up all the synagogues of god in the land . now if this psalm had had any large title , we might have conjectured at the time when synagogues were first founded . but nothing appears in the front thereof more than , maschil to asaph . again , if this asaph was the same with him who was contemporarie with david , 1. chron. 25. 2. whose sons were designed for solemn singers , this would advance the senioritie of synagogues as extant in davids time : but much weight must not be laid on so slender a proof for fear of failing . seeing asaph there may be taken , not for his person , but for his posteritie , some hundred years after ; the result of all is this , uncertain but ancient is the original of synagogues , as before the captivitie of babylon . no positive place of scripture directly enjoyneth their foundation , onely for the necessarie ease of people who could not repair to the temple and return back to their own homes on a sabbath-day . these may be said to be jure divino secundario , by divine right once removed , namely collected from the scriptures by necessarie consequence , and were constantly graced with our saviours companie therein . these synagogues served for a double intent , as our churches for devotion , and as schools or academies for disputation . act. 17. 17. therefore disputed he in the synagogues with the jews . so that the synagogue may be presented in its lively pourtracture , like to the builders of the walls of jerusalem , nehem . 4. 17. holding a trowel , to build it , in one hand , and a weapon , to defend it , in the other . semblablie the synagogues were both for edification of people in knowledge , and for controversial defending of the truth therein by polemical learning . sent unto them , saying , ] object . it seems it was fashionable in that age , that any who would might preach in the synagogues , onely with a courteous call of the masters thereof ; so that the pulpit lay open to all comers and goers , & not ( as some now endeavour ) enclosed by , yea engrosed a particular profession . in answer hereunto we will first clear the title which both paul and barnabas had to preach the word . first for barnabas , his first title was , by his extraction , being a levite , act. 14. 36. to whom it belonged by their profession to teach the people . secondly , he had an extraordinarie call from god in the second verse of this chapter : besides , at this time a civil invitation from the masters of the synagogue . thus his three-fold cable cannot be broken , nor any unlawfull invading of the ministerial office be charged upon him . thirdly , st. pauls commission to preach , doth appear both by his abilitie and authoritie for the same . his abilitie , act. 22. 3. brought up at the feet of gamaliel . object . we confess his abilitie , but denie his authoritie ; for first he was no levite , but of the tribe of benjamin , to whom the expounding of the law was never committed . secondly , he was one of a manual and mechanical trade , act. 18. 3. a tent-maker . answ. all is confest , but let the unpartial reader consider first , that paul was a pharisee , the son of a pharisee , act. 23. 6. seasonably let him also weigh the words of our saviour , matth. 23. 2 , 3. the scribes and pharisees sit in moses chair : all therefore whatsoever they bid you observe , that observe and do : but do not after their works , for they say and do not . indeed , the lay-pharisees , as i may term them , sit not in moses chair in one capacity , because being of other tribes , they might not offer sacrifice , officiate at the altar , and attend at the temple , but onely as professors of the law and doctors , they might read publick lectures to their auditors . thirdly , let them consider that synagogues , as aforesaid , were of double use , and served for an academie as well as a congregation . all which laid together , it will plainly appear , that paul in his pharisaical capacitie , had sufficient authoritie to teach in the synagogue . not to speak of his calling of callings , his extraordinarie and immediate commission from god , authorizing him to the same . object . grant the abilitie and authoritie of paul and barnabas to preach , yet both were utterly unknown to the masters of the jewish synagogue in antioch , who beheld them as neither more nor less than meer strangers , casually coming thither . answ. first we will premise the answer of carthusianus a learned papist , and justly dissent from the former part thereof . ex habitu censuerunt esse pios & religiosos . they esteemed them , saith he , to be pious and religious men by their habit . to this i agree negatively thus far , that nothing of vanitie or lightness appeared in there clothes to speak them idle or foolish persons , but otherwise i dissent , that the form or fashion of their clothes differed from other people . surely what would hide and heat , cover and keep warm , served their turns . the cloak , no doubt , which paul left at troas , 2. tim. 4. 13. differed not in shape from other mens . for then in the time of persecution to be distinguished by their habit from others , what was it but to give a mark of discoverie to their enemies malice , yea , to give them aim to level the more steadily at them . and yet i denie not , but that it is fitting , that in times of peace ministers should be distinguished from ordinarie men by the gravitie of their garments . and the ancient church-canons on that kind , were grounded on just considerations . we answer , it is more than probable , that the fame of paul and barnabas came to antioch before their persons came thither . there being dayly intercourse by sea betwixt paphos , a famous port in cyprus , and this antioch . the smiting elimas the sorcerer blind , and converting of sergius paulus , could not but make a strange and sudden impression on the neighbouring places . secondly , their grave demeanour and reverend behaviour in the synagogues attached the eyes of all people to behold them and beholding , to read in them more than common and ordinarie persons . they behaved not themselves in gods house during the exercise of gods ordinance , like some spiritual clowns now adays , whose unreverent deportment bewrays their ignorance ; but so decently they demeaned themselves , that they struck the beholders into a reverent opinion of their persons , and conjecture at their professions to be preachers of gods word . thirdly , had the masters of the synagogue been mistaken herein , had paul and barnabas been otherwise than they appeared and were apprehended to be [ viz. no more than common men unimpowered with a commission ] to preach . surely the rulers presumed on their modestie and humilitie , that they would decline the proffer , seeing in that age , none adventured to teach without lawfull authoritie , as largely , god willing , shall be proved hereafter . mean time let us proceed to the collection of some natural observations from the words , after the reading of the law and the prophets . doct. 1. it is good reason , that gods word in the church should have precedency of mens meditations . for gods word is all gold , ( and prized above it by david , psal. 19. 10. ) the best mens meditations but silver and guilt , and that silver having much allay therein , which debaseth the metal , though it maketh it to work the better to mens understandings , rendering the sublime puritie of gods word more easie and intelligible when expounded , explained , and applied by the pains and endeavours of ministers . wherefore as the master of the feast , john 2. would have the best wine brought first , and then what was worse . so fit it is that the virgin attentions of the people in the church , should first be fed with the pure and sincere word of god , as it is in the text , and afterwards their appetites may be entertained with less daintie diet , the sermons and studies of their ministers . doct. 2. it was an ancient custome in the church , that gods word was publickly read therein . and here let us endeavour to raise the just reputation of the word publickly read ; some conceive , that the word preached , is as much holyer than the word read , as the pulpit is higher than the desk . yea such will say , my self , or son , or servant can read a chapter as well at home , as any the most accomplished minister in england . but let such know , that he which doth not honor all , doth not honor any of gods ordinances , & it is just with god , that preaching of the word should prove uneffectual to such as slight and neglect the reading thereof . doct. 3. blessed be the goodness of god , who hath bettered the bill of fare of christians , by allowing our souls a second course of the new testament . and properly may the new testament be termed a second course , which commonly hath dishes fewer than the first , for there quantitie , finer for the qualitie of the meat ; and here far be it from me to make comparisons ( which are odious in themselves , and so much the more odious , the more eminent the persons or things are that be compared ) betwixt the old and new testament . as moses in holy zeal , by clashing the first table against the second , brake both : so some prophanely & despightfully abuse old and new testament , about preeminence betwixt them . but acknowledging them both best in this respect , as to us , the new testament excels as far as a blessing performed is better than a blessing promised , and a saviour tendered in possession , more comfort than in reversion . the rulers of the synagogue . ] doct. 4. no considerable societie can long comfortably subsist without some government to order the same . ten are but a few men , yet moses , by the counsel of wise jethro his father in law , exod. 18. 25. made rulers of tens . better is a tyranny than an anarchie : for where every man doth what is good in his own eyes , where there is equalitie amongst all , there will be equitie but amongst few men . doct. 5. it is lawfull for ministers to make use of the help of others , not onely in their sickness and necessarie absence , but also when their own persons are present . first , because we must as well mend our nets , as always catch fishes ; as well studie for new supply , as always preach . and seeing nature hath given us as well two ears as a tongue , we must as attentively listen to the parts and pains of others , as contentedly utter our own meditations . secondly , such varietie will not onely be pleasant but profitable to our people in the mouth of two or three witnesses let every truth be established . when the people shall hear the same matter in a different manner , one truth [ salvation by gods mercies alone and christs merits ] dressed in several motives and methods , and expressions . the nails will be driven the faster by many masters of the assembly ; and though it be faultie for itching ears to heap up teachers to themselves , yet sometimes such exchange of preachers , increase the edification of an auditorie . doct. 6. they may have courtesie and civilitie in them , who notwithstanding may be devoid of grace and true sinceritie . these masters of the synagogue began very mannerly , proffer paul and barnabas the courtesie of the place , but all ended at last in blasphemie and persecution . doct. 7. none are to preach but such who are lawfully called thereunto . the rulers of the synagogue gave a licence to paul and barnabas , who intrude not without their leave and desire . how many now a days in despight of the rulers of the synagogues , the undoubted patron , the lawfull incumbent , the guardians of the church publickly chosen , storm the pulpit by their meer violence , without any other call or commission thereunto . be it first premised , that we protest our integritie not to invade the due right of any christian , with abraham , gen. 14. 23. we will not take a shoo-latchet which is none of our own . to which purpose we lay down the following rules , allowing as much libertie as may be to all gods servants . first , parents & masters of families , may and must privately teach their own children and servants . teach them , and thou shalt be taught ; instruct them , and god will instruct thee ; never had abram , in all probabilitie , so soon known gods intentions to destroy sodom ; but because gen. 18. 19. he would command his children to keep the law of god . even mothers ought to do this , who have a legislative power over their sons , prov. 1. 8. forsake not the law of thy mother . it is remarkable , that great grace which god did to a mother , that her private precepts , ( namely bathsheba to her son lemuel ) prov. 31. were afterward made canonical scripture for gods whole church . yet let me advise parents , when modestly undertaking in their own houses to explain scripture , not to make fountain , but cistern expositions thereof . viz. not to be the inventers , but the declarers ; not the devisers , but the remembrancers of inter pretations . children and servants , i have heard such a godly preacher , or have read in such a learned comment thus to expound this passage of scripture . but if he should adventure of himself to tender unto them an explication , let it be done with an humble reservation and submission to the better judgements of those , whose proper profession it is to expound the same . hoever , he may more safely deal in application than in explication of gods word , the general precepts , promises , and threatenings , whereof , he may effectually applly to himself and those of his familie under his inspection . secondly , judges on the bench may and must in their charges teach the countie there assembled , inserting scripture in their discourses , such the correspondencie , and mutual good intelligence between the laws of god and man , that they return and receive strength and lustre each to other . this made jehoshaphat to couple judges and priests together in the visitation of his people , 2. chron. 17. vers. 7. also in the third of his reigne he sent to his princes , even to benhail , and to obadiah . vers. 8. and with them he sent levites , even shemaiah , &c. vers. 9. and they taught in juda , &c. the one the law of the land , the other the law of the lord ; which excellent medley made a cordial composition thus put together . thirdly , professors in the universitie , as the doctors of the chair , may , in a controversial way , preach to young students under them . such doctors in divinitie are generally in holy orders , but if ( which is rare ) one unordained be preferred to the place , he may use polemical preaching , confining himself to the schools , the proper centre thereof . fourthly , generals in the field , before and after the fight , may make orations or sermons if you please , to encourage the souldiers . i confess , as custom hath confined the word bible , ( signifying in it self any book ) to the word of god , so hath it appropriated sermons ( which importeth any speech ) to those made by a preacher in the pulpit : otherwise those may pass for sermons which generals utter in the field as joab , abiah , jehosaphat . and because all true valour is founded in the knowledge of god in christ , such generals may and must , to raise the resolution of their souldiers : by inserting and interposing passages of scripture , animating them to depend on god the just maintainer of a right cause . thus queen elisabeth in 88. at tilbury camp , inspirited her souldiers with her christian exhortation . lastly , all christians ought mutually to teach and instruct one another . in this case every place is a church , day a sabbath , occasion a text , person a preacher . rom. 15. 14. admonish one another , col. 3. 16. teaching one another in psalms and hymns , thess. 4. 18. comfort one another with these words , jude 11. edifie one another even as also ye do , heb. 3. 13. exhorting one another . to this end are talents bestowed on men that they should stirr up the gifts of grace which are in them . thus priscilla , though a woman , instructed apollos . but here we must distinguish betwixt mutuall and ministerial teaching . in the former the romans may be said to teach st. paul , as well as st. paul the romans . i am comforted with you by the mutual faith both of you and me , rom. 1. 12. whilst ministerial teaching belongeth onely to such , who are solemnely called thereunto . take two criteria or distinguishing marks , betwixt mutual and ministerial teaching . the former is compatible with another vocation , either liberal or mechanical according to the condition of the person . yea which is more , not onely it is lawfull to have another calling , but in some cases for some men , sinfull to be without it ; s. paul saith , 2 thes. 3. 10. if any would not work , neither should he eate . this mutual teaching of others will not excuse peoples idleness , nor can they plead for themselves , this mutual labour in love shall exempt them from other manual work ; because by it self it amounts not to a distinct profession , as being the entire body of a calling , which is onely a part and necessary member of all mens duty , as they are christians . but publick preaching is to possess the whole man as the highest of employments , wherein he may use all his pains and endeavours . secondly , no salary or reward is due to mutual teaching ( save the inward blessing which god bountifully will bestow on such as labour therein ) so that the teacher may demand it of due , it being an injury in the party taught to detain the same . such teachers must know themselves sufficiently satisfied by the good , which is returned unto them by reflection , having their graces heightned and intended by their instruction : besides the party taught restoreth oft times instruction unto him ; and so there is nothing due in the reciprocation of courtesies , but the obligation cancelled on both side . but to ministerial preaching wages is due by gods appointment , the labourer is worthy of his hire , because sequestring his soul from other works to attend that business alone , god hath ordered it , 1 cor. ● . 14. that those that preach the gospel shall live of the gospel . thus have we given , or rather god hath given , and we have declared , how christians un-ordained may teach gods word in a domestical , in a mutual , in a military , in a judicial , in an academical capacity , shame light on that steward who is niggardly where his master commands him to be bountifull , had we denyed christians this liberty , we had wronged them much , our selves more , god most . but now let me say unto them in the words of the master of the houshould , matth. 20 the 14. tolle quod tuum est , & abi , take what is thine and go thy way . be contented with what hath been allotted unto you , which hath been fairly measured out and with all possible advantage . gripe and graspe not after more , least you loose the blessing and benefit of what you have , which hath now brought us to the following doctrine as chiefly intended in this discourse . come we now to the main doctrine which is this , none may ordinarily execute the office of preacher , except lawfully called thereunto , i say ordinarily . for much may and must be indulged to lay-men in absolute necessity , if they adventure to exercise the ministerial function . i say absolute necessity ; here first i exclude all conditional necessity which is but necessity of conveniency . such saul might have pleaded for himself , 1 sam. 13. 9. when presuming to sacrifice to prevent the peoples scattering . but when the necessity is invincible and unavoydable , god may seem to dispense as in davids eating the shew-bread properly belonging to priests alone . otherwise men must not first make necessities , and then make use of those necessities to excuse their extraordinary practices . for instance , suppose some out of sullenness and pride , conceiving themselves too good to converse with conmmon christians , should separate themselves ( being none of them ministers ) into a solitary place from all society . it were presumption for one of them to adventure on the office of the ministery . but put case some number of people ( none of them ever ordained banished by tyrants , carried captive by violence , or casually cast by shipwrack , or tempest into a wilderness , or amongst pagans , where no possibility of recovering a minister , if the gravest and ablest amongst them should by general consent be chosen to officiate in their congregation , god no doubt would hold him guiltless in such a case of extremity . except they be lawfully called thereunto . a lawfull calling is partly internal , partly external , the internal part thereof consisteth in two things . first , in having a desire and delight to undertake the ministery . by desire i understand , not every fond fancy , light or slight affection , but a serious and reduced tendency of the soul to that calling . especially , when such persons , if consulting sinister respects , might have provided more plentifully both for themselves , and their posterity ; yet passing by more gainfull professions , whereof they were equally capable with others , their restless souls cannot be centred with satisfaction on any profession , save that of the ministery , thus tim. 3. 1. if a man desire the office of a bishop he desireth a good thing , not the honour , but the office , not the profit , but the pain : whence {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} mans natural appetite , if he have as great a desire thereunto as to his natural food . secondly , in having some competent ability to discharge that office , i say competent : for for these things who are sufficient ? it is a burthen too heavy for the back of an angel ; some skill in greek , and hebrew that he may competently recover the scripture in the original . some skill in logick to analize the scripture aright . for although the words of the apostle , 2 tim. 2. 15. rightly dividing the word of truth , be principally intended , theological divisions ( giving comfort to whom comfort terrour to whom terrour belongs ) yet even logicall dividing is necessary for the clear parcelling and expounding the word . some skill not in vain but full philosophy to understand the metaphors of scripture . know here , great the difference of abilities in several ages . in time of general ignorance a lesser degree of knowledge must be admitted : sad the times in the beginning of queen elizabeth , when by her majesties injunctions , the clergy were commanded to read the chapters over once or twice by themselves ; that so they might be the better enabled to read them distinctly in the congregation . blessed be god , we have an alteration to the better , and lately there hath been plenty of able men , were their parts but sufficiently sanctified ; which hath brought me to the third part of the internal call viz. inward holiness this is mainly material as rendred for a reason of the extraordinary success of the ministery of barnabas , acts 11. why much people were added to the lord , by his preaching . for he was a good man , and full of the holy christ and of faith , &c. i deny not but it may be possible even for a wicked minister , virtute officij by virtue of his office to convert others to god . but far betterit is when done officio virtutis , by the office and efficacy of his virtues , as the instrumental cause thereof . true it is daniel 12. 3. they that turn many to righteousness shall be as the stars for ever and ever , but what went before in the same verse ; and they that be wise shall shine as the brightness of the firmament . and what saith solomon prov. 9. 22. if thou be wise thou shalt be wise for thy self , chiefly labouring to make his own calling and election sure . the external call consists , first , in the approbation of such in the church , which have power and place to examine them . for know , all men by nature have laodicean humour in their souls , ready to say , i am rich , and have need of nothing , when indeed they are poor and have need of all things . i have gifts , i have graces fit to make a minister , will swelling emptiness say , when modest abilility is often silent . now let another praise thee , and not thy own mouth . let guilty dross decline the touch-stone ; good gold rejoyceth when brought thereunto , but let these also first be proved . a great emphasis is couched in also , how good soever they may be reported : let their honesty and ability both of them be first examined , wherein eminent holiness may make the less knowledge to pass currant , but no knowledge how great soever can qualifie profaness for the office . but all these will not do the deed to make a lawfull minister , still one thing , and but one thing is wanting , and that is ordination , acts 14. b. titus 1. 5. the solemnity whereof with the ceremony used thereat are set forth in scripture . this done after the internal , and external call compleated by approbation and , ordination , let one so qualified preach the word , be instant in season , out of season , reprove , rebuke , exhort , with all long-suffering and doctrine , the lord prosper the work of his hands , yea , the lord prosper his handy work , we have wished him good success in the name of the lord . come we now to resume our main doctrine , which is this . none may ordinarily execute the office of a preacher , except lawfully called thereunto . this first , appears by the legall priesthood appropriated to the sons of levi , and two eminent judgements one to forraigners usurping the same , vzzah a private man , vzziah a king , to shew , that neither high nor low may be excused therein . uzzah to the tabernacle , uzziah to the temple . to shew that whether the church be in motion , in afluctuating and tottering condition , or temple-like in a standing and setled estate , none can be defended : uzzah out of charity mistaking meaning well : uzziah out of mere pride of heart lifting up himself , to shew , that god will not hold them guiltless , be their intentions good or bad , uzzah favoured , ( at leastwise not opposed ) by the beholders , and pitied by david himself . uzziah resisted by the priests , to shew , that whether men do or do not mislike such intrusion , it is unlawfull in it self . uzzah instanly smitten with death , uzziah with a long and lingering sickness parted from publick society , to shew that divine justice goeth not always the same path ; and the same place in punishing offenders . and here it is not unworthy our notice , that though jeroboam made priests of the meanest of the people ( without any respect to the tribe of levi 1 kings 12. 31. never giving his negative voice for any mans worthiness , but whosoever would might be a priest . yet even those priests , did not officiate till the ceremony of a mock-consecration was passed upon them , 2 chron. 23. 9. with the sacrifice of a bullock and seven rams : well did that wicked politician know , that except some solemnity was used to separate his priests , as mean as they were , from common people , his prophane religion would quickly be contemned and confounded . secondly , this may be proved by the solemn calling and commission of christs apostles . their calling consisted in , come hither . their commission consisted in , go therefore . their calling , mark 3. 13. and he goeth up into a mountain and calleth unto him whom he would , and they came unto him . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( whence our english call ) it was not who would come , but whom he called , christ invites all to salvation . come unto me all ye that are heavy laden , onely some to the ministerial function . object . it was moses his wish num. 11. 27. would god that all the lords people were prophets ; what he desired is now done , what then wished is now wrought : then prayed for , now performed . the pulpit ( or prophecying ) according to moses his wish is now open to all , and such discover the envious spirit of joshua who repine thereat . ans. it followeth not that those things either should be , or which every good man in holy zeal doth desire . i will not instance in the wish of daniel , o king live for ever , least any say , that was but a court-complement , st. paul saith romans 10. brethren my hearts desire for israel is , that they may be saved . israel indefinitely , that is israel universally , though it neither could nor would be so , as contrary to the will and pleasure of god in that particular : thus the expressions of moses was the commendable extravagancie of his pious affection ; but not the exact standard by adaequation , whereunto the lawfullness of all mens prophesying should be proportioned . the second part of their commission consists in go therefore . i confess the apostles , when first sent to preach , matth. 10. 5. had but a limited or confined go , ago , which began with , go not , go not in the way of the gentiles , but go rather to the lost sheep of israel . but after christ his resurrection , their commission was general , go ye therefore and teach all nations — and lo i am with you always even to the end of the world . men and brethren let me freely speak unto you af the apostles , that they are both dead and buried , and their sepulchers ( though uuknown , are amongst us unto this day , christ therefore promising to be with them to the end of the world , therein also intendeth their posterity and lawfull successours . and this is the chartar from whence we ministers , lawfully ordained , justly derive our commission . a third argument might be fetched from the practice of the primitive church , wherein preaching was onely practised by such as were lawfully ordained thereunto , which may be cleared by authority out of the fathers . but i purposely decline this reason remembring how samson served the philistines , when fastened judges 16. 14. by his locks with a pin : for he went away with the pin of the beam ; thus when we think to have our adversaries in this point safe and fast , when by an argument fetcht from church-practise we stake them down to the primitive times , away they carry pin and all by slighting and contemning such ancient practises , as no ways concluding them to conform thereunto . fourthly , this appeareth by several places of scripture , as rom. 10. 15. how shall they preach except they be sent . now shall they preach . that is profitably to others , comfortably to themselves , with an assurance of divine direction , protection , benediction . it is said in the fore-going words , how shall they hear without a preacher , to shew that it is equally impossible for men to hear without a preacher , as to preach lawfully without sending . let such , who pretend to preach without a call , try if they can hear without a preacher . this they will never presume to do , as knowing that they shall quickly be confuted by the rest in the room , which can hear nothing where nothing is spoken , though they have as quick ears as any others . secondly , 2 cor. 12. 17. if the whole body were an eye , where were the hearing ? prophets we know are termed seers , 2 sam. 9. 9. now where all the body is sight , that may be truly termed not a body mistical but monstrous . and here i lay this down for a position of undoubted truth , that although some not called to be ministers are often said in scripture to teach and instruct ; yet none are said to preach , but such who have a publick calling thereunto , take it in the verbe {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to preach , or in the participle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , preaching , or in the verbe denoting the act {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , preaching , or in the noune {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , expressing the agent a preacher , in all these the word is onely predicated of such , who had a solemne vocation , and were entered into the ministery ; i say again the aforesaid word preaching with its derivatives , being used more than seventie times in the new testament is constantly confined either to christ , or to his apostles , or to his disciples , or to the deacons , or to some publick persons , making the same their proper functions . abate me onely two places , one mark 1. 45. whereof the man cleansed of the leprosie it is said , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the other mark 7. 36. of the dumb and deaf man who {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but here the distinction of our translatours is commendable ; who no doubt observing the constant tenour of scripture ( the best way to expound words therein ) and finding the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , restrained generally to men of the ministerial profession have rendered the word here not to preach but to publish , mark 1. 45. but he went out and began to publish it much ; mark 7. 36. so much the more a great deal they publish it . so that without any exception at all the rule notes universally true in our translation through the new testament , that preaching is onely attributed to publick persons appointed for the same . use . to confute such who maintain , that men gifted , though not called , may preach . but let us examine what manner of gifts they pretend . first , some gifts are such as may be said eminently to contain a calling in them namely such , which — presently and perfectly are bestowed upon men , if a mean man utterly unlettered shall in an instant be furnished with arts and languages , as the apostles were ( not gaining them by degrees with study and industry ) such a one would startle , us if challenging ipso facto to be a minister , because miraculously enabled for the same . and yet we may observe , that god to keep order and regulariry in his church solemnly sent such , who were thus immediately qualified to the churches approbation . witness paul and barnabas ; who notwithstanding their rich endowments were in this chapter solemnly separated verse 3 with the fasting and prayer of the church , with their hands layed on them . wherefore i say again should such a person appear , commencing per saltum , compleate in all sciences , and languages , so that all the tongues , which departed from babel in a confusion , should meet in his mouth in a method , it would give assurance to others , that these his gifts came down from the father of lights , if willingly submitting himself to the examination , and ordination of such to whom it properly doth belong . otherwise if amongst all other gifts ; the essential grace of humility be wanting , it will render the rest suspected from what fountain they do proceed . but let us survey what gifts those are , which generally are most boasted of by opposers in this point . god is my witness , i speak it without bitterness or any satyricall reflection . are they not for the most part such as may be reduced to boldness , confidence , memory , and volubility of tongue . might they not truely say of many of their sermons what the son of the prophets said of their axe 2 kings 6. 5. alas its borrowed , venting chiefly the notes and endeavours of others . but grant their gifts never so great , graces so good , parts so perfect , endowments so excellent , yet meer gifting without calling makes not a lawfull preacher . this appears by christs practice , luke 4. 26. where we read it was his custom to go into the synagogues every sabbath day . all this time christ was admirably gifted , and endowed with gods spirit . the minister of nazareth might say to our saviour more truly than john the baptist : i have need to come to thee , and comest thou to me . he was able to teach his teachers , yet all this while he was silent , tooke not on him the office of a preacher , and why , because as yet he had not received his commission from god for that office , and therefore till he was past thirty years of age , he was contented probably to follow his fathers calling of a carpenter , mark 6. 3. certainly ) to conceal himself in a private condition , for it is said , matth. 4. 27. from that time jesus began to preach , and to say , repent , for the kingdom of heaven is at hand , that is , from the time that john the baptist was shut up in prison . for fit it was that the day-star should set before the sun did arise ; abating therefore onely that essay which he made luke 2. when he disputed with the dr● . in the temple , he adventured not on any publick performance of preaching , as well knowing , that his exquisite accomplishments would not bear him out therein , except solemnly called thereunto . remarkeable also is his answer to the pharisees question , demanding of him , matth. 21. 23. as he was teaching , by what authority dost thou these things , and who gave thee this authority ; which plainly sheweth , that the pulpit in that age did not lye open in common , to any who would stock the same , but was sequestred to select persons approved for the place ▪ yea , our saviour , doth not deny he had authority , but denies to tell them what authority he had tacitely ; confessing himself obnoxious to just censure , if being a mere private man without commission either ordinary , or extraordinary ( such his license ad praedicandum ) he had wounded that profession . object . if a master may teach his family , he may preach in the church . for what is a family but a small church , or a church but a great family . the place makes no , difference in the duty , nor doth the number of people alter the nature of the exercise . besides it is possible that some numerous family , may have more people in it than some narrow parish . answer . the latter is confest , but the main is this ; his calling extends onely to his family , exceeding which compass his voice ( how stentorious soever ) is affectually dumb , as to any converting operation , be cause deserting his vocation . yet of such gifted men , who without ordination presume to preach , we may obobserve two ranks or kinds , first those who hold another calling ( as i may say ) in commendum with preaching , and discharge both employments . secondly , such who quit & forsake their former calling , and betake themselves wholy to preach the word : to the former of these , i commend the words of the disciples , acts 6. 2. it is not reason that we should leave the word of god and serve tables . which tendereth two remarkeables to our considerations . first , that the apostles would not be plurallists in professions , nor retain two callings at the same time , and yet serving of tables in that sence [ that is , overseeing the poor ] was more compatible with preaching than any other employment , as being in its own nature of a charitable constitution , and an office afterwards used in the church as an entrance of probationers into the ministery . secondly , the apostles refusal to be double-called at once proceeded from one or both of these reasons . either because they accounted it too heavy a taske for one person , though they were most miraculously accomplished , in which respect the ability , and activity of their parts might have as much ubiquitariness , as mortall man can pretend to , to be present at once in distant employments . or else their recusancy was caused from an apprehension , that it was disgracefull unequally to yoke the preaching of gods word with any other vocation , and beneath the dignity thereof to couple it with a serving of tables . thirdly we see they were resolved , as to let go the meaner , so to retain the most noble and necessary function of preaching , whence most glory redoundeth to god , and profit to his people . how then can men now adays of meaner parts and endowments discharge that , which the apostles did decline preach ; the word , & serve a ship , preach the word , and serve a shop , preach the word , and serve the loomes , preach the word , and serve the last , retaining either manual or military employment with the same ? object . it is lawfull for men to practice a mechanick calling in conjunction with their preaching , warranted by the example of st. paul himself , building at the same time the tents of men , and the temple of god . yea , he saith himself , acts 20. 34. yea , you your selves know ; that these hands have ministred unto my necessities , and again 1 corinth . 4. 12. and labour working with our own hands . answ . extraordinary accidents are not to be drawn into ordinary practice . the apostle did not this commonly and constantly , but for a short time , at a very pinch , out of a holy design , namely to starve the false prophets amongst the corinthians , and therefore this his act ought not to be precedential to others , who are to apply themselves totally to the ministery . others there are which wholly desert their former vocation , and betake themselves totally to the preaching of the word . to the serious thoughts of such i offer the words of st. peter 14. 15. but let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busie body in other mens matters . see what a crew the apostle hath chosen out , as onely fit to keep company with busie bodies ; surely busie-bodyness is an hainous offence of greater guilt than men generally do know , or will acknowledge . noscitur è socio , dark men are expounded by their companions . the great offence therein appeareth by such with whom the apostle doth associate them ; and what greater busie-body , than he who invadeth the hardest , and highest , and holiest of professions , never ordained thereunto contrary to the councel of the apostle of chorinth . 7. 24. brethren let every one wherein he is called , therein abide with god . and here with all reservation of due respect , and deserved honour to men of military profession ; i humbly conceive that it may be plainly proved out of scripture , that souldiery and ministery were such distinct callings , that they met not in one and the same profession . for the apostle being to prove the equity and right of ministers maintenance , fetcheth an argument , of cor. 9. 7. from the wages justly due unto souldiers . who goeth to warfare at any time on his own charges , and thence concludeth verse 14. even so hath the lord ordained , that they which preach the gospel , should live of the gospel . which words , if perused with unpartial eyes , they set up a partition betwixt the two callings as not then concurring in the same persons . and here take notice of a strange and incredible alteration within this last ten years in england , that either men are suddenly grown more able than before or else the ministry is become more easie than in former ages . some ten years since when those of the clergy were excluded the commission of the peace , this principall reason is rendered in the act , why ministers should not be admitted justices of the peace , because preaching of the word is enough to take up the whole man , so that they must be wanting to the calling of their ministeriall function , if attending at the same time another employment . and yet see now on a suddain , some conceive themselves able sufficiently to follow a manual trade all the weeke , and also qualified for preaching on the lords day after . i say again , either men in our age are mounted on a suddain to be more dextrous and knowing , or the ministery is stooped to be more facile and obvious , or ( which i fear is the truest ) men are grown more daring impudent and prophane than in the days of our fathers . oh let such remember what is written in the prophetical epistle of st. jude placed last and next to the revelation , as containing the prediction of such things as should happen in the church towards the end of the world vers. 11. and perished in the gain-saying of korah . what gain-saying this was we all know , num. 16. 4. partly consisting in challenging moses and aaron to take too much upon them , partly in presuming to perform the high priests office . their perishing also is notoriously known , the earth swallowing them up , and this excellent note deserveth our best heed in it ( because stragling out of the body of that history ) num. 26. 11. notwithstanding the children of korah dyed not . god in like manner , no doubt , may and will out of pity preserve the children of korah , such seduced persons , whose simplicity is practised on by the subtility of others ; but oh let those look to it who are ringleaders herein , that gods justice may be no looser in the main , he will take off from the children and lay load on the fathers . pardon well meaning persons imposed on by others , and severely censure their conductours , if not seasonably compounded with him by serious repentance . and here i request the unpartial reader seriously to peruse the following passage , being the words of mr. bilney at the stake , as he stood ready to seal the truth with his blood . having made a brief repetition of the articles of his faith , coming to these words ; i believe the catholick church , paused awhile & then proceeded . good people , i must here confess to have offended the church , in preaching once against the prohibition of the same , at a poor cure belonging to trinity hall in cambridge , where i was fellow , earnestly intreated thereunto by the curate , and other good people of the parish ; shewing , that they had no sermon there of long time before , and so in my conscience moved , i did make a poor collation to them , and thereby ran into the disobedience of certain authority in the church , by whom i was prohibited : howbeit i trust at the general day , charity that moved me to this act , shall bear me out at the judgement-seat of god . many things herein are considerable . first , bilney at this time was a master of arts at least , and able to discharge the place . secondly , being fellow of that colledge which was patron to the church ; he had some obligation in conscience to see the place provided for : thirdly , invited by the curate and the parish , it seemeth to amount to a sufficient calling ; lastly , the long want of the word in that place , might make him compassionate their condition . notwithstanding this four-fold-cable to draw on bilney to this performance , he saith , he did it but once , he made not a common and constant practice thereof , secondly , he did not please or delight himself in the memory of what he had done , nor maketh he mention thereof in a rejoycing , much less in a bragging manner ; but onely by way of necessary excuse , as somewhat troubled at the deed done , but hoping ( as well he might ) that god beholding the act , as qualified with the aforesaid circumstances , and proceeding from a pious intention , would acquit him from any guilt therein . let such lay this to their hearts , who wanting the tithe of bilney his ability , undesired by the minister of the place , ( yea sometimes against his will ) do not with bilney but once , but make an usual practice and common custom to preach against the prohibition of the church , whose ancient canons have ordered it , that none except probationers by way of trial , may preach the word . it is to be feared that many who run before bilney into the pulpit , will scarce halt after him to follow him to the stake . however let us ministers , make a scrutiny in our own souls , what may be the reason that we are fallen into such disgrace . so that god in his justice hath permitted our function ( formerly fenced about from common feet with an awfull reverence ) now for any to enter upon it , psal. 80. 12. why hast thou broken down our hedges : hast broken them , that is , hast permitted others to break them . sure something is in it more than we ministers generally take notice of , that god hath exposed us and our calling to contempt . tully in his first oration against catilin , being himself then consul of rome , inquiring into the causes of the many distempers and distractions of the state , and the presumption of bold persons to disturbe the same , ingenuously confesseth , nos , nos , dico aperte , consules desumus . we , we , ( speaking of mark anthony and himself ) we generals are wanting in our places . in like manner we may say , nos sacerdotes , presbiteri , ministri ( how would we be tearmed ) nos , dico aperte , desumus . we priests and ministers are wanting to god , or to our selves , or to our congregation , or to all , that god in his just judgement deals with us as with israel , 2 kings 10. 32. begins to cut us short , pareth us in our profession , abateth us in our honour , diminisheth us in our dignity . let us search out the cause diligently , and having found it , zealously endeavour to remove it , otherwise if we honour god , he will honour us , but if we proceed in our sins , he will proceed to pour more shame and disgrace upon us , till our calling , whose reputation begins daily to lessen , become at last ( though to the confusion of such as contemn it ) a very shame and reproach . and now i trust that none can take just exception at what i have freely , but without spleen or malice spoken of the blame worthy practices of such , who intrude themselves into our profession , having unpartially reproved even my self and those of my own function : and thus my sword having equally cut on both sides ; i now put it up into the sheath , never to be drawn in this place or quarrel again . finis . the third reconciler . luke 11. 2. when ye pray , say , our father , &c. in the foregoing verse the disciples present our saviour with a petition , qualified with , equity , brevity , and perspecuity ; such a petition need never doubt of success when brought to a just judge . it consisteth of two parts . 1. the body of the petition , master teach us to pray . 2. a reason to edge and enforce the same , drawn from the precedent of john the baptist , as john also taught his disciples . as if they had , said master , we have taken special notice of that high opinion , you ever had of john the baptist , whom you always esteemed a person of signal sanctity and exemplary devotion . we have heard you say of him , that he was more than a prophet ; that he was the second elias , and none greater amongst them , who were born of women . now he had disciples as you have , and it was his constant custom to teach them how to pray , as it is now our humble suit and request , that in imitation of his practice , you would be pleased to instruct us likewise how to pray . take notice in the mean time of the admirable humilitie and condiscention in our saviour , no whit angry and offended with his disciples , although they in a manner prescribed john the baptist as a pattern for him to imitate . had we been in christs place , i mean had we had his parts and power with our own pride ; how should we have tooke this in disdain and distast , that one so far our inferiour was propounded to us to follow his example . we should have returned , john the baptist is not worthy by his own confession , to ber my shoes , or as he saith elsewhere , to unloose the latchet of my shoes , and again he plainly confesseth , he who cometh after me is preferred before me ; let john order his disciples as he please , and i will discipline mine according to mine own will . i will not be concluded by his practice , i am to give not to receive directions . not so our saviour he , manifesteth not the least degree of disgust , but willingly and cheerfully granteth their request , when ye pray , say , our father . learn we from hence , when we behold a commendable precedent set before us in such , who either are , or else in our proud self admiring opinion are esteemed our inferiours , not to disdain to follow and imitate the same , let not the master think much to write after a good copy of his servants seting . observe in the words , the time , when ; the persons , ye ; the practice or duty , pray , the direction of the duty , say our father , &c. we begin with the time when. from which we collect this doctrine . men ought to finde out a when , wherein they are to pour forth their hearts in prayer unto god . quest . how often is this when to return , and what rules can you give us by what number we should regulate our quotidian devotions . ans. first , i will tell you how often i finde a saint and servant of god in scripture to pray ; but on this condition , that you will promise not to be frighted with the prodigious number of his dayly devotions . the party is david , who saith thus of himself , psal. 119. 164. seven times a day do i praise thee . admirable , how could david spare so much time from his private and publick employments ; not to speak of his family affairs , having six wives , 2 sam. 3. 5. ten concubines 2 sam. 15. 26. and more children by them , which must needs perplex him with much domestical business . david was a mortal king , and needs must be employed in multiplicity of matters . now to send dispatches to that foreign agent , read the received intelligence from him , give audience to this embassadour , send orders to that general , instructions to that commander , be present at the council , hear petitions , judge causes , &c. must needs engross much time , yet david in all this term of business found a constant vacation , wherein he might perform seven times his dayly devotions . and though seven may here seem a certain for an uncertain number , yet probable it is , david rather exceeded , than fell short of the same . one asked a phylosopher , what was the best time for a man to eat in , to whom he ingeniously replyed , a rich man may eat when he please , a poor man when he can , his witty answer may afford us this grave application ; be thou poor , or be thou rich , pray thou both when thou wilt and when thou canst , as often as thou hast either necessity , or conveniency ; i will not stint thee to canonicall hours , but embrace all opportunities that are rendered unto thee , to express thy service to god in thy prayers . object . but it seems we are obliged to constant praying , as the euchites did in the primitive church , seeing the apostle saith , 1 thes. 5. 17. pray continually , or pray without ceasing , and if so , if all our performance be praying , how shall we attend our callings and concionably discharge our other relations . answ. first in scripture-language , that is said to be done continually which is done every morning , and every night , exodus 29. 38. now this is that which thou shalt offer upon the altar , two lambs of the first year day by day continually ; and this was constantly called juge-sarificium or the continual sacrifice , numbers 28. 3. and the 6. 10. ezra 3. 5. in proportion whereunto whosoever constantly prayeth morning , and evening , though following his calling , and attending his own occasions all the intermediate time , may be said according to the apostles precept , to pray continually or without ceasing . secondly , by praying continually or without ceasing , is meant , endeavours so to temper thy soul , as always to be in a praying capacitie , though not actually praying , yet be not put past an abilitie to discharge that duty . such therefore who are so discomposed with sin or sinfull passion , that they are rendered thereby utterly impotent to pray , sin against the command of the apostle . otherwise it is no breach thereof to intermit their prayers and cease sometimes from the same , it being said of our saviour himself in the verse before our text , as he was praying in a certain place when he ceased . use . must we finde a set time to pray ? serveth this to confute such who can afford a when to eat , and a when to drink , a when to sleep , a when to talk , and a when to walke ; and a when to work , and a when to play : but cannot finde out a when to pray according to our saviour his command , when ye pray . yet god , eccles. 3. 1. hath made a time for all things , save that which man doth at all times , i mean sin . how many are there that pinch on gods side , and as the croud of people , luke 8. 45. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the multitude throng thee , and press thee ; so worldly men , to make room for their temporal affairs , thrust , throng , contract , yea sometimes , do wholy justle out and omit their dayly devotions . come we now to the person , ye . quest . were not christs disciples able to pray before this time ? sure i am , they were able to cast out devils . for it is said in the foregoing chapter verse 17. and the seventy returned again with joy , saying , lord , even the devils are subject unto us through thy name . now to cast out devils is a harder thing than to pray , because some devils are of so sullen and surly a nature , matth. 17. 21. that they go not out but by prayer and fasting ; being thus therefore impowered with ability to cast out divels , surely the greater did include the lesser , and it is wonder they should now desire a direction to pray . say not that christ made a resumption of that power which once he bestowed upon them , and after their return from preaching deprived them of them ; seeing , romans 11. 29. the gifts of god are without repentance . answ. some answer this by pleading a metathesis or transposition in the history of st. luke , setting down that first which was last done , a figure very frequent in the old testament . but this is , though the best of shifts yet the worst of answers , last to be tried , and least to be trusted , saving in such cases as seem to be capable of no other solution . no need of this refuge at this time , and therefore we decline the same . secondly , it is answered , that it is a greater argument of gods favour to us , and our sincerity to him , if we can power forth unto him an acceptable prayer , then if enabled to dispossess devils . this appeareth by the plea of the reprobate to christ at the last judgement , matth. 7. 22. many will say unto me in that day , lord , lord , have we not prophesied in thy name , and in thy name have cast out devils , and in thy name have done many wonderfull works ? nor doth christ confute what they alleadge as false , but reject it as in sufficient ; verily i say unto you , i know you not . thus such miraculous endowments are compatible with damnation : whilest the spirit of supplication ( enabling us to pray acceptably to god ) is none of those gifts bestowed upon the sons of ketura , but such as are conferred on isaacs alone , given onely to us sons , saints , and servants of god . thirdly , and chiefly i answer , certainly the several apostles and disciples had formerly their particular prayers ; and as i may term them , personal devotions . peter no doubt had his , and andrew his , james and john their particular forms of invocations . but now they desired that christ , would gratifie them with such a general prayer , unto which they might all joyntly concur with their amen thereunto , and all their several devotions unite , and center themselves therein . they also desired such a prayer , as they might transmit as an heir-loom to all posterity , and intail it on the church to be used successively by all generations . herein i hearken to the disciples requesting our saviour , as to the mouth of all christians : for they speak as the speakers or prolocutours , for the church in all ages desiring this boon to be bestowed upon them . here is worthy our observation , that our saviour had once formerly delivered the same prayer both for the manner and matter thereof , and yet how again at his disciples request , recommendeth the same ( some inconsiderable differences abated ) unto the practice of his disciples . for whosoever shall compare this prayer delivered by our saviour , matth. 6. 9. with this made by him , luke 11. 2. will finde them not to be paralell places ( as many in the gospels ) presenting one and the self same matter , but two different stories as will appear by the following circumstances . 1. that was made on a mountain when multitudes of people were gathered together to hear it ; this composed in a private place when christ was solitary with his disciples . 2. that was freely tendered by our saviour unsought , unsued to , to all his auditory ; this granted at the instance and request of his disciples to them alone . 3. that was inserted , & incorporated in the very body & bowels of a most heavenly sermon . this not in preaching , but after praying when christ ceased from the same . now might not the disciples have murmured hereat , might they not have said , master , we expected you would have favoured us so far ( as being your servants in ordinary ) as for your sakes to have composed & compiled a spick and span new prayer , which we your disciples might have used as a memorial of our master . whereas this prayer is an old one , we heard the same for all the essentials thereof , a twelve month since in that sermon you made on the exposition of the law , hence we observe ; one good prayer well composed , the more used the more acceptable to heaven ; think not , like lavish courtiers , our prayers shall be more welcome , if always appearing in a new suite , a new dress of language and expression . but as the good house-holder , brought out of his treasury things new & old ( onely new , had been too prodigal , onely old had been too penurious ) so present thou to god , new affections with thy old expressions , a new degree of faith , repentance , charity , and never fear the entertainment of thy prayer in heaven , though it be an old one , and the self-same which formerly and frequently hath been offered up . say , doctrine ; it is not enough for men to make mentall prayers but sometimes they ought orally to express the same . first , because the very speaking of the words doth raise and rouze people from drousiness , which otherwise may assault them . i confess no christian ought hypocritically to delight in hearing the eccho or reverberation of his own voice , yet sometimes the same may serve to give him the watch-word , and to shake off that laziness which too often attendeth our devotions . secondly , prayers spoken are good for example to others , to shew that we are not ashamed of gods service , but that our tongue dare openly avouch what our heart doth inwardly onceive . thirdly , it is good for the edification of others , who may so far be partakers of our prayers , as to joyn with us in them , and to be comforted by them . a prayer concealed may have as much heat , but a prayer expressed hath more light therein , it doth shine before men , and make them glorifie our father which is in heaven . obj. but hannah , 1 samuel . 1. 13. onely moved her lips , and her voice was not heard ; embracing a middle way betwixt mental and oral prayer , which can seem best of all as participating of the perfections of both . ans. hannah herein stands sole and single by her self . it is sufficient that she confesseth her self to be of a troubled and sorrowfull spirit , an excuse for all her actions if one serious scrutiny appearing not so composed , and therefore not to be drawn into precedent for others imitation . come we now to answer those cavils , which this age hath devised against the lords prayer ; a subject not unnecessary in our days . indeed when one had made a large discourse in the praise of hercules , and expected great commendation for the same , his audience onely answered his expectation : with this question , quis unquam vituperavit herculem , whosoever spake in the disparagement of hercules . intimating thus much , that his pains might very well be spared in a needless subject , all the world acknowledging the worth and valour of hercules . the same will be said of the ensuing part of my sermon , ut quid haec perditios , what needeth this wast of words and time , were ever any so impious , so prophane as to doubt , much less deny the divine inspiration and dayly necessary and profitable use of the lords prayer ? ans. thirdly , i believe it is almost unprecedented in former ages , which maintained a constant reverence and esteem thereof , as the lords prayer , and lord of prayers ; but alas ! we are fallen into such an impudent age , wherein many begin to slight it , of whom i will say no more than this , if they begin to think meanly of gods prayer , what cause hath god to think basely of theirs ? and now i remember what john the baptist said to our saviour , matth. 3. 14. i have need to be baptized of thee , and comest thou to me . in humble allusion whereunto i may say , my prayers have need to come to christ , to mediate and intercede to god for them , and to present them with his merits to the throne of grace : and now his prayer comes to me , so the all disposing providence of god hath ordered the matter , that in the prosecution of my text , i must be a weak advocate in the defence thereof . the best is , it mattereth not who is the pleader when god is the clyent , and what is wanting in my weakness and worthlesness , will be abundantly supplyed in the might and merit of the subject which i undertake . first , it is objected that it is a set form of prayer , and therefore doth pinnion and confine the wings of the dove , which ought to be at liberty and freedom , to make choice of his own expression of it self . it is said , rom. 8. 26. the spirit it self maketh intercession for us with groans which cannot be uttered . it is therefore presumption in man to make himself gods interpreter , and to dictate those words whereby his spirit is to impart and communicate it self to the throne of grace ; it was charged on the rebellious israelites , psal. 8. 41. that they limited the holy one of israel ; no better is their practice , who offer to score out both the path & pace to gods spirit in prayer by pre-designing the numericall words , which are to be used thereby . gods servants are said to be led by the spirit , ro. 8. 14. and so also if ye be led by the spirit , galatians 5. 18. but this is leading the spirit , when men will guide their conduct-our and draw up a set form whereby the same shall be directed . ans. that set forms are no restrainings of the holy ghost in us , appeareth by the practice of our saviour himself , matth. 26. 44. and went away again , and prayed the third time saying the same words , namely the same words which he uttered the second time , viz. o my father , if this cup may not pass away from me except i drink it , thy will be done . see we here , he who made the tongue to speak , who was the frauder , and confounder of all languages , who needed not by premeditation to press words for his service seeing millions of volunteeres proffered themselves to be used by him . see i say , him pleased notwithstanding to resume the same individual terms which he had uttered before . secondly , next to our saviour , who may be presumed most able to pray then , the high priest aaron , and his two inspired sons eleazer and phineas ? yet god in their publick blessings , left them not to the liberty of their own expressions , num. 6. 23. speak unto aaron and unto his sons , saying , on this wise ye shall bless the children of israel , saying unto them , the lord bless thee , and keep thee , the lord make his face shine upon thee , and be gracious unto thee , the lord lift up his countenance upon thee , and give thee peace . i confess they were not confined to these words on all ennergencies and occasions , having the latitude allowed them , that in the temple they might varie from this form according to their own discretions . witness the blessing of eli to hannah , 1 sam. 1. 17. go in peace , and the god of israel grant thee thy petition , which thou hast asked of him ; but otherwise god had ordered them not to decede from this form : and as moses was to make all things according to the pattern in the mount , heb. 8. 5. so no doubt the priests conformed themselves in their prayer to every word , syllable , and etter , of gods prescription , neither detracting thence , nor adding thereunto . thirdly , the ministers conceived prayer under the gospel , is a stinted and premeditated one , to such people , his auditours , who ay amen thereunto : their fancies , and which is more , their hearts do or should go along with the ministers words , so that he boundeth their meditations , hither shall they come , and no further . if any say , that notwithstanding this obligation to the words of the minister , they may make their own salleys and excursions by gods spirit in their hearts , to enlarge themselves , and as it were to comment in their sighs and groans on the text of the prayers of their ministers , it is said , that no less liberty is allowed them in all premeditate forms of prayer , where on the plain song of the set words , the devotion of their hearts may descant to their own spiritual contentment . fourthly , none will deny , but songs and hymns are prayers of thanksgiving , both those which david made in the old testament , and those that were used by christians in the primitive times , ephes. 5. 19. speaking to your selves in hymns and spiritual songs , colos. 3. 26. admonishing one another in psalms , and hymns , and spiritual songs ; now surely such ditties would be bad , and notes worse , and the harmonie rather ridiculous to move laughter than melodious to raise devotions , if the singers thereof were not predirected to the very words and syllables of what they sung and chanted in the church . excellent was the expression of doctor preston in point of preaching , and is applyable equally to prayer . he would have a minister take such pains in studying his sermon , as if he relyed not only on gods assistance ; but when he cometh to preach the same , so wholly to cast himself on divine asisstance , as if he relyed not at all on his own studies . proportionable whereto , a christian soul may compile and compose his prayer , as trusting nothing to the spirit , and yet in the minute of the utterance thereof to god , so quit and renounce all efficacie of premeditation , as consisting onely in the concurrence of gods spirit helping his infirmities . yea , allow the minister able strongly to go alone by himself without leaning on the leage of any premeditate prayer to support him , yet surely he may not onely lawfully , but laudably degrade himself for the edification of others to use a set form of prayer . we know how jacob , able to walk fast himself , confined his feet to the pace of the children and ewes big with young , gen. 33. 13. he would not over-drive them . semblably , a minister , endowed by god with the gift of extempore prayer , may without any shame to himself , and great profit to others , go on pedetentim in a set form , so to bring up the rear of his most lagging auditours to go along with him , the more knowingly from the beginning , and close their amen with him the more chearfully in the end of his prayer . 2. cavil . it is not a prayer of it self , but onely a pattern , or draught by which other prayers are to be made , & therfore s. mat. saith ; after this manner therefore pray ye . it is both a pattern for prayer , and a prayer in it self to all purposes and intents . the standard-bushel , which commonly is chained up in the market place , is not onely a bushel to measure bushels by , ( all which ought to be adequate to the content thereof ) but also a bushel to measure grain by , it may chance of wheat , or of some other grain : so this of our saviour his prescribing , is nevertheless a compleat and perfect prayer in it self , although also it be a model , type , or copy , according to which for the essentials we ought to conform all our supplications . third cavil . i should be ashamed to set down as so weak and simple , save that some in our dayes , who pretend to judgement , put it in not onely to swell a number ; but lay much stress on the strength thereof ; namely , that christ made it in his minority , before he was arrived at his full perfection . i answer , as the folly of god is observed by the apostle wiser than the wisdom of man , and the weakness of god stronger then the strength of man : so may i say , that the minority of christ was more than the majority , his nonage than the full age , his youth than the maturity of mankind . besides , christ was , luke 3. 21. about thirty years of age when he was baptised , the prime conceived of mans life , after which generally they impair rather than improve . yea , besides the original stock of perfection brought into the world at his birth , he had already received a grand accession of the holy spirit at his baptism . fourth cavil . there is nothing of a saviour in this prayer . it is but a legal old testament prayer , whereas we are to ask all things in the name of jesus , no mention thereof herein . as therefore some jews have a diminitive opinion of the book of esther , because the word jehova is not to be found in all the extent thereof , on the same account we may justly ground an undervaluation of this prayer , wherein the name of jesus doth not appear , which alone is so of the quorum in all supplications , that without it they cannot be presumed acceptable in the court of heaven . ans. the name of jesus , though not literally , yet virtually and effectually is to be found in this prayer . one cannot stir a step therein , but in the very porch of this prayer , and at the very threshold of this porch he meets with jesus a saviour , in those words our father . for fain would i know who wrought , and brought this great and good alteration that god is beheld by us under so comfortable a notion . how came in the kindred , whence sprang this our filial relation . man at his last parting with god , when expulsed paradise , left him his adversary , his enemy , his enraged judge , whilest he himself was looked on as an offendor and malefactour . whereas now all things are become new . such who parted in anger , meet in love , of foes are become friends ; yea , father and sons . our father . now none effected this change save jesus christ by his mercifull mediation . is not the hand of our savour clean through this prayer ? wherefore as some physicians give not in their receipts the bulk and mass of herbs and drugs , but onely their spirits , or their infusions , which , though not so great in quantity , are easier in the taking , and stronger in the working : so in this prayer , though neither the name of jesus , messiah , or christ , is therein used , yet the powerfull influence of both , and soveraign effect is obvious to every judicious eye , causing our confident and familiar addresses to god , under the relation of a father . fifth cavil . the prayer is too short , it is not comprehensive enough of all mens necessities , which ought to be represented therein . it is too narrow as not adequate to the emergencies of all occasions . the merchant wanteth a clause therein for prosperous gales to drive his ship to a safe haven and gainfull market . the souldier wants a clause to cover his head from danger , and crown it with victory in the day of battel . the husband man discovereth a defect , because no express therein for seasonable weather . the unmarried want a petition for loving husbands & dutifull wives , and the married for the continuance of the goodness , or amendment of the badness of those to whom they are coupled . ans. first in general . whereas some finde fault with the shortness of the prayer , know , length of prayer is made a crime in scripture , but never the brevity thereof charged on any as a guilt , matth. 23. 14. woe unto you scribes and pharisees hypocrites , for you devour widows houses , and for a pretence make long prayers . neither length nor shortness is any whit considerable to the acceptableness thereof , but the thickness of a prayer , when it is not empty and hollow within , but well filled with faith in the heart and middle thereof . one bought a map of the whole world , and being himself an athenian , cavilled at the map as imperfect and defective , meerly because his own house in athens was not presented therein . whereas the whole draught being not above a yard square , it fell to the proportion of all europe not to be a full foot . all greece not to be a full span , attica to be but a little spot , and athens to be a very speck therein , so impossible was it that his invisible house should appear . as his causeless cavil betrayed him ignorant in geography , so their exception discovereth their weakness in divinity , who expect a prayer to particularize every mans necessities . what was said by the way of hyperbole of our saviour , that if all things which he did and spake were written , the world were not able to contain them , may it not be literally spoken here , the world , that is , none of the men therein could contain so voluminous a prayer , descending to the minutes of all mens wishes and wants . no memory so tenacious as to retain it , no voice so strong as to pronounce it . now although the particulars of every mans wants , neither are nor can be expressed in this , or any other prayer ; yet here we find their total sum cast up and couched under general terms . for when it is said , give us this day our daily bread . herein the souldier is remembred , who prayeth for all things necessary for his condition , when , saying , give us this day our daily bread . except it be so , that being guilty to himself that he is rather a plunderer than a fighter , more maintaining his livelyhood by violence than valour , rapine than conquest , he conceiveth himself excluded , who cannot truly call it our daily bread , as conscious it is none of his , but snatch'd from the true owners thereof . the husband-man in this petition prayeth for all things , which may tend and conduce to the seasonable fruits of the earth : a snowy january , frosty february , dry march , showry april , cold and windy may , moist and fair june , hot and dry july , fair and sunny august , &c. for how easily can god destroy in one unseasonable moneth in harvest , what the concurrence of many foregoing moneths hath hopefully advanced . in a word , let not the shortness of this prayer ( which being consistent with so much clearness is a principal honour thereof ) be charged upon it for a defect . consider how it was intended for old folk who were past their memories , for young children who as yet are not come to their memories , for simple folk who never had , nor will have memories . last cavil . this prayer hath notoriously been abused by the papists to superstition , and therefore the more surely to avoid offence , the use thereof may safely be waved and declined . answ. it is confessed , that this most excellent prayer hath been unworthily abused by the romish church . first , by locking it up in the latine tongue , whereof the generalitie of their layetie is ignorant , praying , as s. peter spake at christ his transfiguration , luke 9. 33. not knowing what they said . secondly , because it hath been abused in spels and exorcisms , to the great dishonor of god , and advantage of satan . thirdly , because wronged with needless and impertinent repetitions of their beads , till their tenth bead become a decurion , and the same ten times told over , a centurion in their mumbled and multiplied devotions . here is it worth our observation , that the lords prayer is abused by that very sin , for the rectifying and reforming whereof , it was originally by our saviour instituted and intended . matth. 6. 7. but when you pray , use not vain repetitions as the heathen do , for they think they shall be heard for their much speaking . now to repress former , and prevent future tautologies , was one principal end for which this prayer was appointed . matth. 6. 9. after this manner therefore pray . therefore , that is that you may not run on the rock of frivolous repetitions , use this prayer so free from battologies , that excepting some necessarie pronouns of our and us , the same word recurreth not twice in the whole extent thereof . yet see , i say , how the papists abuse the same by repetitions . doth it not argue a very foul stomack , when the physick intended to correct and remove the vicious humours , is turned against the true nature thereof to increase the disease of the patient , and how doth it speak the malignitie of the popish practice , abusing this prayer to end with repetitions , designed originally to prevent that ill custome . however , though it cannot be denyed , that the papists have shamefully abused this prayer , it followeth not , but that christians may retain the true use thereof . they must {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} purge away popish superstitions from the same , but may not on that pretence {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} utterly take it away and expel it out of their publick or private devotions . first use . it serveth to confute those , who over-esteem the lords prayer . quest . is this possible , are men capable of excess in this kinde of giving too much reverence or respect to this prayer , or any other part and portion of gods word . surely if it be an errrour , it is one on the right hand , rather to be pitied and pardoned , than publickly reproved . i confess an utter impossibility of overprising any part if gods word , but men may be immoderate & unadvised in their undiscreet manifesting & declaring of their esteem of the lords prayer , who in some sense may be said to over-value it , though in fine , and effect it doth prove an under-valuation thereof . such therefore are faultie in undiscreet expression of their respect to the lords prayer , who confine all persons , at all times to that alone , not allowing them libertie to make use of other forms , as occasion shall require . where we may observe , that the apostles of christ in the acts , and elsewhere , on the emergencies of sundrie matters which called for their prayers , expressed themselves in other language , accommodated to the occasion , and waved these very words of our saviours prescription , as too general , and not coming up close enough to their urgent necessities . wherefore , though we will not say of the lords prayer , none but it , i may say as david did of goliah's sword , none is like unto it . though it be not to be used exclusively to shut out all other , yet is it eminently to be preferred before the rest . i will add one thing more , what metals soever the ring of thy devotions be made of , the lords prayer is a good diamond to close and conclude with , of what wood soever the shaft of the darts of thy prayers doth consist , the lords prayer is the best sharp pile to pierce heaven , and to be put on at the end of thy own devotions . greater is the folly of such people , who in a manner idolatrize to the very words and syllables of the lords prayer , as if men were so strictly tied up thereunto , as not to recede one tittle from the same . whereas we may perceive some small difference in the two forms presented in s. matthew and s. luke's gospel . the variation of one , and transposition of two or three words , not to add , that the doxologie inserted in the one is omitted in the other , as if purposely done to confute and discompose the superstition of such who stick in such syllabical curiosities . truly i am afraid , if some might have had their wills , christian libertie might have been much prejudiced by the obtrusion of this prayer alone upon their practice , and dare boldly say , that some mens too much crying up of the necessitie of this prayer at all times hath occasioned others out of their spirit of opposition , a mischief which mortal frailtie is much subject ( especially in controvertial days , and in the frowardness of the aged world ) too much to slight , neglect , and under-value the same . for where the former humour of overprising this prayer hath infected their hundreds , the latter of under-esteeming the same hath infected their thousands ; who in their uncivil , not to say profane expressions , have vented much contempt of this holy & heavenly prayer & pattern thereof . and here let me safely express what i fear may be the true cause thereof , and let such , who are faulty therein make a scrutiny in their own consciences , whether i speak not too much truth in this point . are they not out of charity with the lords prayer , because there is so much charity in the lords prayer ? there is one petition therein , which if they leave out they make the prayer lame , and if they put it in they make themselves liars . namely , and forgive us our trespasses as we forgive them that trespass against us ; doth not their revengefull and vindicative hearts harbour so much malice against their adversaries , that they are loath to forgive them , and desire forgiveness from god , on the condition that they forgive others ? now , though i will not positively affirm the same , yet because it carrieth with it a great probability , ministers may be jealous of their people with a godly jealousie , as they may be jealous over their own hearts ; and if their conscience acquit them on this enquiry , happy are they , and no hurt is done by this causeless suspition . to conclude , parents of children , and especially mothers , may take notice , that their little ones in saying the lords prayer are generally out at this petition . and forgive us our trespasses as we forgive them that trespass against us . not one little child of ten sayeth it a right , and in the right place ; some pass over and wholy omit it , some transpose it , very few truly pronounce it , whereof this the reason , trespasses once and again in this petition , is as bad as a shiboleth to try the lisping tongue of a child , there being a conflux of several consonants , & some hard sounded therein , so that it poseth all the offices of speech in a childs mouth distinctly to utter the same . let not parents be angry with their children for not speaking it , but with themselves for not practicing it , they beat their children for not saying it , god may justly beat them for not doing it . i confess such forgiveness goeth against flesh and bloud , but flesh and bloud shall never enter into the kingdom of heaven , we must be acted with higher principles , if we hope to come thither , whither the mercie of god bring us through the merits of jesus christ . amen . finis . notes, typically marginal, from the original text notes for div a85035e-300 * in the order of the administration of the communion , or at the least declare himself to be in full purpose so to do , as soon as he conveniently may . * fox act. & mon. pag. 1503. * fox act. & mon. pag. 2079. * infants advocate ca. 8. pag. 71. * anno dom 1645. die lunae oct. 20. notes for div a85035e-9420 fox 2 tom pag. 278 notes for div a85035e-19410 matth. 3. 9. luke 3. 16. john 1. 27. a collection of sermons ... together with notes upon jonah / by thomas fuller. sermons. selections fuller, thomas, 1608-1661. 1655 approx. 171 kb of xml-encoded text transcribed from 82 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a40656 wing f2418 estc r21301 12682184 ocm 12682184 65677 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 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(eebo-tcp ; phase 1, no. a40656) transcribed from: (early english books online ; image set 65677) images scanned from microfilm: (early english books, 1641-1700 ; 354:10) a collection of sermons ... together with notes upon jonah / by thomas fuller. sermons. selections fuller, thomas, 1608-1661. 5 pts. printed for john stafford ..., london : 1655-1657. each pt. has special t.p. and separate paging; pt. 1 dated: 1656; pts. 2-4: 1655; pt. 5: 1657. reproduction of original in harvard university libraries. pt. 2, p. 3-10 are missing in the filmed copy. signatures d-e photographed from the british library copy and inserted at the end. (from t.p.) 1. the best employment -2. a gift for god alone -3. the true penitent -4. the best act of oblivion. 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 church of england -sermons. sermons, english. 2005-05 tcp assigned for keying and markup 2005-06 aptara keyed and coded from proquest page images 2005-07 olivia bottum sampled and proofread 2005-07 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a collection of sermons . 1. the best employment . 2. a gift for god alone . 3. the true penitent . 4. the best act of oblivion . together with notes upon jonah . by thomas fuller . mat. 13. 52. an housholder bringeth forth out of his treasure things new and old . london , printed for john stafford , and are to be sold at the sign of the george neer fleet-bridge . 1656. the best employment . mat. 15. 30. and great multitudes came unto him , having with them those that were lame , blinde , dumb , maimed , and many others , and cast them down at jesus feet , and he healed them . by thomas fuller . london , printed for iohn stafford in george-yard neer fleet-bridge . 1656. to my worthy friends of s. bridgets ( commonly brides ) parish in london . the blessings of this and a better life . jacob , when sending his son into aegypt , advised them to carry * to the governour thereof , ( their unknown brother ) a present , a little balme , and a little honey , spices , and myrrhe , nutts , and almonds . herein both the quality and quantity of the guift is considerable : the quality : alas ! look on them in themselves , and they were but mean. aegypt ( to give it it 's due ) excelled palestine in many commodities which were better to barter with forraigne nations , as wicked men in all ages surpasse the servants of god in outward accommodations . the quantity , but a little of each . to carry much would have been but the more burthen to their cattle which carried it , and perchance lesse acceptable to him that received it . however , one thing much commended this present , because ( as the text saith ) they were the best fruits of the land ; and no rationall person can expect better than what is best . some conformity there is betwixt their present , & this my dedication ; none is more sensible than my self of the meannesse thereof : besides zoar , is it not a little one ? yet is it the best that my barren condition can for the present afford , on which account i comfortably presume it will be as kindly taken as it is cordially tendred . all i will adde is this ; the holy spirit compareth good councell * nailes fastned . in prosecution of which metaphor , i hope that these nailes which were entred into your hearts at the preaching of them , shal now be rivetted into them by the printing thereof ; which is the hearty desire of your servant in jesus christ , tho : fuller . act. 10. 38. who went about doing of good . 1. the text is parcell of that heavenly sermon s. peter preached at the conversion of the centurion , and it is worth our inquiry into the character of that convert . know then three essentials did constitute a centurion . 1. he must be a souldier . 2. the captain of an hundred men ( whence his name centurion . ) 3. he must be a gentile by extraction . for at this time the rom. emperor had took the militia out of the hands of the jewes , who politiquely would not trust that peevish & rebellious people with the sword in their hands , insomuch that there was a castle , acts 22. 24. which overawed the temple . 2. now it is generally complained of souldiers , that they are cruell , and ( luke 3. 4. ) too prone to do violence . it is charged on officers , that they are proud and insolent in improving their places , and gentiles are accused of ignorance towards god , and wickednesse in their conversations . all which observations are crossed in the centurion in my text. * 3. instead of taking away , and invading the propriety of others , he , ver . 2. parted with what was his own in much almes to the poore . instead of being proud towards others , in much humility he macerated himself with fasting ( v. 30. ) instead of being guilty of ignorance and profanenesse , he feared god with all his house . let none hereafter envy this centurion the height of his place , or repine at his power , ruling over a hundred , seeing he was a man of a thousand . 4. let not any look on the military profession , as on such a gentile , out of which no prophet ; as on such a nazareth , out of which no good can arise . let them not conceive the principles of fearing of god , and fighting with men so opposite , that they cannot meet in the same person . seeing on enquiry it will appeare , that all the centurions in the new testament were either good men , or lesse bad than many of more peaceable professions . 1. the faithfull centurion ( mat. 8. ) preferred for the same by our saviour above those in israel . 2. the centurion glorifying god , and justifying christ at his passion : luke 23. 47. certainly this was a righteous man. 3. the just centurion , who rescued s. paul ( acts 22. 26. ) from scourging , because a roman . 4. the serviceable centurion , who at s. paul's entreaty conveyed the young man to a captaine , whereby the apostle escaped the conspiracy of his enemies . 5. the civill centurion , who kept s. paul , acts 24. 23. forbidding none to minister unto him . 6. julius the courteous centurion , who saved s. paul at his shipwreck , acts 27. 42. when the souldiers had a desire to kill him . but beyond all , and above all , the centurion in this chapter , whose piety may be a perfect pattern for all christians to imitate . 5. obj. if this centurion was already so good , what needed s. peter to be sent to him for his further conversion ? what was this but actum agere , to do what was done before , seeing no further addition or accession could be made to his goodnesse , which already was so compleat in the kind and degrees thereof . 6. i answer , the centurion was already in the state of grace , but on the principles of a jewish proselyte : he looked for salvation by a messiah , as yet to come , and on that account led a pious conversation . had he died in that state , his soule , no doubt , had been saved with the rest of the godly jewes before christ : but better things were provided for this centurion , god had stored up more kindely mercies for him to receive ; peter is sent to inform of christ come , and to clear his implicite into a distinct saith . 7. to this purpose the apostle acquainteth him in his sermon with the person and practises of our saviour , though certainly the breviate onely , and chief heads , and not all his discourse at large , is opened by s. luke , and my text is a principall part of our christ his compleat character , who went about doing of good . 8. observe in the words , first , christs humility , he went secondly , his industry . — no small way , but about . thirdly , his charity . doing of good . first , humility , he went , and that pedes ambulavit , he constantly footed it . indeed he was brought from nazareth , the place of his conception , to bethlehem , where he was born , in the womb of his mother , and when forced to flie before he could go ) into egypt , probably was carried in the armes of his parents , otherwise he alwaies travailed on foot , one time excepted , when not so much out of majesty as mysterie , not so much to ease himself , as perform the propheticall prediction . he ( mat. 2. ) rode alternately on the asse , and the asse colt , o●herwise , alwaies , ( such his humility ) he went. 9. secondly , his industry , about . but here it will be demanded , whether this did not something trespasse on our saviours gravity , and that staidnesse which he used in other actions . did not this savour something of an erratical and circumfraneous motion ? sure it was contrary to the counsell he gave his disciples , into what town or city ye enter , there abide , mat. 10. 11. goe not from house to house , luke 10. 2. had not therefore our saviour , in like manner , better have fixed himselfe in one place , than thus to wander up and down when he went about ? 10. i answer , three satisfactory reasons may be rendred of our saviours frequent removals , though the first so sufficient in its self , it will give a discharge to the other two , as added onely for ornament , not necessity : 1. therefore our saviour went about per force , because he had no certain habitation of his own , therein constantly to recide , but was faine to make use of the houses of his friends therein to abide . mat. 8. 20. the foxes have holes , and the birds of the aire have nests , but the son of man hath not where to lay his head . 11. by the way let me bespeak the thankfulnesse of many persons ( whom i behold in this auditory ) to whom god hath not onely given agurs wish , prov. 30. to be fed with food convenient for them , but also so large estates , that they have plenty of places , exchange of houses , variety of habitations ; how ought such to lay out their soules in thankfulness to god! it faring in this point farre better with them , than with our saviour himself , who for want of a dwelling , was fain to go about . 12. secondly , our saviour went about , so the better to decline and escape the malice of those who sought after his life . any man can at a near distance hit a dead mark , whilst he must be a good marks-man indeed who can hit a flying fowle . christ therefore was alwaies in motion , that he might not give a steddy aim to his enemy's malice . when herod the fox designed his death in galilee , then he took his private progresse into judea , and when those in judea projected to murder him , he made his secret return into galilee , or else retreated ( john 11. 54. ) to a city called ephraim , in the wildernesse , and continued there . 13. he was unfit to be a saviour of mankinde , who would not by all prudentiall wayes be a saver of himself . though he would not decline death when his hour was come , he would not court it before that time , he would lay his life down , not throw it down , patiently give himself , not wilfully cast himself away for mankinde . otherwise , if he had refused to embrace all lawful wayes of self-preservation , untill his appointed time was come , he had died a malefactor , not made by god a sin for us , but being a sinner of himself , no better than felo de se , guilty of his own destruction . 14. thirdly , christ went about , so the more conveniently to disperse and dispence his doctrine and miracles , that the more people might enjoy the benefit thereof . if the sun should alwaies stand still in one place , that part of the earth would be fryed , and the rest frozen , that would be parched with heat , and the rest pinched with cold ; wherefore the providence of nature hath so ordered and disposed it , that the sun shall take his circuit through the zodiack , that so his light and heat may be communicated to the more countreys . christ in like manner , that sun of righteousnesse , mal. 4. 2. arising with healing in his wings , made his motion through the twelve signes , i mean the twelve tribes of israel , that so the more places might participate of his presence , preaching , and miracles . 14. passe we now from his humility to his charity , went about doing of good , and that in several considerations , in respect of all times . all places . all persons . in endeavouring whereof may my weak endeavours , and your intentions , as well as we may observe our saviours motion , and go about after him . sequiturque patrem non passibus aequis , and though in circular motions it matters not where we begin , so be it we continue moving , till we returne where we began ; yet for methods sake we will first handle the first point , in respect of all times . 16. let us take notice of a diurnall , or daies work of our saviour , he was no large lier on bed , but a timely riser about his fathers work , john 8. 2. and early in the morning he came again into the temple . as he rose early , he went late to bed , especially on the sabbath day , the day of his greatest imployment : for when he had wearied himself all the day long with preaching his word , at night when his work was ended , his work was new begun . people then pressing upon him afresh ( forbidden before by the superstitious pharisees ) to be healed by him . as he rose earely and went late to bed , so all the day long was he busied in doing of good . 17. if any time of the day may seem to be priviledged from employment , and exempted from industry , sure it is , the time of refection , when men in midst of the terme of all their worke , may and must make a vacation to themselves , the better to refresh their hungry and weary bodies therein . but even at those times , was christ intentive in doing of good . true it is , it was meat and drinke unto him , to doe his fathers work , [ iohn 4. 32. ] so zealous in prosecution thereof , that sometimes he fasted from other food . mark 3. 20. he could not so much as eate bread , for the crowding of the company about him ; but when liberty was allowed him to take his repast , he improved his time in doing good , witnesse his demeanour at the table of the pharisee , who invited him to dinner , as luke 14. where he received not so much temporall food from the entertainer , as he bestowed spirituall counsell upon him , verse 12. then said he also to them that bad him , &c. he put forth a parable to them that were bidden , verse 7. and upon the occasion of these words , blessed is he that shall eate bread in the kingdome of god , uttered by a fellow guest , he put forth a most heavenly parable . 18. one demanded how a man might make himselfe welcome at a feast ? to whom it was answered , ne sis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come not thither without paying thy shot , lest otherwise he be beheld as a clogge , or burden to the company . another answered much to the same effect , sit not there as a stone upon a stoole , that is , contribute , if not money , yet mirth to the company , bring some ingratiating quality with thee , that may make thee acceptable to thy fellow guests . sure i am our saviour was not indebted to the company where he dined , bringing with him , though no carnall mirth , which ends in sadnesse , yet spiritual joy , contained in that holy counsel which he so freely bestowed . 19. secondly , in respect of all places , he did good wheresoever he came , at nazareth , where he was conceived , bethleem , where he was born , jordan , where he was baptised , galilee , where he conversed , getbsemani , where he was betrayed , galbatha , where he was condemned , golgatha , where he was crucified , and which was the more to their sinne and shame , such places which did partake most of his corporall presence , did reap the lesse benefit by his spirituall preaching , witnesse bethsaida , corazin , and capernaum . 20. thirdly , in respect of all persons , 1. to those that were above him in a civill respect , namely , to caesar and his officers , not onely preaching of obedience , and payment of tribute to the emperour , but also putting himselfe to the expence of a miracle , ( matthew . 17. 27. ) rather than caesar should have his toll-mony unpaid . 2. to such as were beneath him , as poorer than himselfe , because not having so good friends to relieve them . thus though he himselfe held all that he had in frank-almonage , and lived on the poore mans box , beholden to the charity of joanna , susanna , and other his good benefactors for his maintenance , yet of a little , he gave a little , it being his constant custome ( especially about the good time of the passover ) to dispence his almes to the poore . otherwise when he said to iudas ( john 13. 27. ) that thou dost , do quickly . the rest of the disciples could not so quickly have commented on his words : that he desired him , the bag-bearer , to give something to the poore ; had not the same been conformable to christs common practise on such occasions , he did good to those about him , his disciples , to those beside him , the ordinary jews , to those againsts them , the very souldiers sent to attach him , witnesse curing of malchus his eare , strucken off by peter . 21. but i meet with a double objection against christ going about to do general good ; the one being a sin of omission , the other of commission , charged on his account : i begin with the first , which thus may be urged against him , he who hath ability and opportunity to do right , and omitteth the same , is guilty of doing wrong , or the pretermitting of a benefit in such a case , is the committing of an injury . now our saviour was solemnly quested and pressed ( luke 12. 13. ) to divide their inheritance betwixt the two brethren , & yet he declined the doing of so acceptable an office , and gave the petitioner unto him in that kinde , a flat deniall . 22. i answer , both persons interested in the divident of the land , did not sue unto him , but so that it was onely a single motion , not the joynt petition of both brethren interested therein . 2. christ , a searcher of hearts , might discover in him , who made the motion , a covetous inclination , and perchance a litigious disposition , not to stand to any agreement . lastly , and chiefly , he had no calling to meddle therein , being a private person , and captious people lay at the catch on any shadow of a fault to accuse him , for invading the office of a magistrate . 23. it is confessed , it is an honourable work to accommodate differences according to our saviours own principles , blessed are the peacemakers , especially to compremize discord betwixt so neer relations , as two brethren . hereby , haply , our saviour might have prevented long and tedious suits , saved them the expenses of a costly prosecution in law , and which was more , might have suppressed many uncharitable animosities , and quenched heart burnings betwixt them . but one thing was wanting , a commission to intermeddle therein , a good deed is an ill deed , do by him who hath no calling to do it , the courts were open , and judges therein appointed , to heare and determine causes of this nature . they both , if so disposed , might sue out what was equivalent to our writ of partition in our common law , to part the inheritance in equall portions betwixt them , whilst our saviour justly refused to interpose in the controversie , made a mediatour betwixt god and man in matters of higher consequence , but not betwixt man and man in things of temporall concernments . 24. such therefore will find themselves much mistaken , who having little ability , and no authority , adventure on the ministeriall function to preach and baptize , conceiving they shall be justified and born out in the court of heaven by the integrity of their intentions to employ their parts to gods glory , whereas more is requisite to the legitimation of a publique act , and making it good , when done by a private person , namely , a lawfull commission to doe it , for want whereof our saviour abstained to intermeddle as a magistrate , though , he went about doing of good . 25. and here , by the way , let me insert another caution : our saviours going about from place to place , not fixed in a certain station , nothing favoureth or befriendeth the practice of such , who refuse to reside on parochiall charge , but must have a whole province , or principality for the circuit of their plancticall preaching . these pretend to such prodigious parts , such paramount gifts and graces , above the standard of other men , ( and we must believe they have such signall endowments for they say to themselves , that they conceive if pity such talents should be buried in one parish , and such ample abilities be stifled within the narrownesse of one cure : and hence it is , these ambulatory preachers remove from place to place , refusing to be setled in a certain habitation : but it is to be feared these men go about , sowing of schism , setting of errors , and spreading faction , whilst our saviour went about doing of good . 26. the next is a fault of commission charged on our saviour , that he went not alwaies about doing of good , by his owne confession , mat. 10. 34. think not i am come to send peace on earth ; i came not to send peace , but a sword . for i am come to set a man at variance against his father , &c. now such who come to bring asword to any place , surely their room is more welcome than their company , and it can no way be intitled to be a good work , when one ( contrary to the law of nature it self ) shall set variance betwixt so near and dear relations . 27. i answer , our saviours words , i come to set a man at variance , are not so to be understood , as if it were his principall purpose and originall intent , out of premeditate plot , and set designe to make these unnaturall differences , but that such sad effects , de facto , would come to passe , per accidens , through the corruption in mankind : for the preaching of the gospel would meet with such opposition in carnall mindes , that our saviour infallibly foresaw such domesticall antipathies would inevitably follow the same . thus , as the sun intended by nature to lighten clear eyes , and arising daily for that purpose , yet occasioneth the smarting of such who are sore , or blear-sighted : so christ being a peace-maker and mediatour , by his message , employment , and desire , proved against his own will through mens default , the generall incendiaries in families , and by consequence in cities , countries , and kingdomes , though he went about doing of good . 28. two eminent instances may be given of the good our saviour did , first , all his miracles were saving miracles , which may serve for a character to distingu●sh them from the miracles of his apostles ; st. paul strikes seeing el●mas blinde , christ makes blind bartimeus see ; s. peter strikes living ananias and sapphira dead ; christ makes dead girus his daughter and lazarus live . but if christ was pleased to manifest himself in a destructive way , no rationall creature shall be made the object of his anger , but a fig-tree is sound out ( and that but a barren one ) mat. 21. 19. to be cursed ; hoggs are found out ( and those the beastliest of all beasts ) mat. 32. 8. to be drowned , to shew that if god in the vindication of his own honour , doth deviate from his naturall pronity and propensity to mercy , and is necessitated , se defendendo , to appear in a revenging way : it is our barrennesse in goodnesse , and beastlinesse in badnesse , which inforceth him to what is contrary to his owne inclination . 29. secondly , we may observe , that some of our saviours miracles were double ones , one growing within another . thus mat. 9. 19. it was the chief intent of our saviour to raise the daughter of the ruler , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obiter , as in the way thither , he did almost as great a miracle in curing her , who was long troubled with an issue of blood . thus as cunning gardeners are said to have a mysterie , whereby ( by inoculating one flower on another ) they make them grow double : so our saviour had twin-miracles , and occasionall springing up in the midst of an intentional miracle . 30. but here a question may be propounded , not coming within the compasse of those condemned by the apostle , 2 tim. 2. 23. for foolish and unlearned that do gender strife ; but such the answering whereof may give some light to our heads , and heat to our hearts and affections . 31. seeing our saviour was a benefactor generall to all persons and places where he came , how came it to passe that he was not the minion of mankind , deliciae humani generis , the darling of the world , seeing he deserved no less , by his favours conferred upon it ? how came men so generally to hate him , so often to plot , and at last to practise his destruction ? 32. i answer , severall reasons may be rendred , some nearer , some more remote , why our saviour could never be popular , though no man more merited the same ; first , because had he been universally beloved , it would have hindred the grand design of mans salvation , no judas would have been found to betray him , no false witnesses to accuse him , no pilate to condemn him , no souldiers to execute him , and therefore of necessity christ was to incur many mens displeasure . 33. secondly , he was to have not onely a notionall , but also an experimentall , yea , which was more , a meritorious knowledge of all miseries , to which humanity was subject , of hunger , mark 11. 12. of thirst , iohn 4. 9. long and painfull preaching with little profit , because of peoples unbelief , wearinesse under paine , and nakednesse upon the crosse , as also of the causlesse and undeserved hatred of people from those on whom he had conferred great favours , that so he might the better know to pray for pity , and believe his servants in the same condition . 34. thirdly , though our savior went about doing of good , yet some wicked men hated him , meerly because they were wicked men ; there is a generation of people , which drive a trade ( whereby they will never grow spiritually rich ) of receiving good , & returning evil . david , as a prophet , yea , a type of christ , complained of such , psal . 35. 12. they rewarded me evil for good , to the spoyling of my soule . some men have such foul stomachs , as to turn all honey into choller , converting courtesies they have received into anger and malice . 35. fourthly , christ , though generally doing good , was distasted of many , because the doctrines he delivered , were either above their understanding , or against their humour and inclination ; it was said of titus vespasian the emperour , neminem à se dimisit tristem , he sent no man sad away from him . a happinesse denied to our saviour himself , for when ( mat. 19. 22. ) he advised the young man to sell all that he had and give it to the poore , and come and follow him ; it is said , he went away sorrowfull , for he had great possessions . 36. lastly , christ , though generally ingratiating himself with his good deeds , could never arrive to be universally beloved , because he told people of their sins , and foretold them of their sufferings , especially the 23. of s. matthew's gospel , where he pronounceth eight woes , and every woe three fold ( four and twenty in all in effect ) against scribes , and pharisees and hypocrites . 37. it was said of will : nassaw , prince of orange , ( father to the late maurice ) the first founder under god , of the low-country mens liberty , being a popular prince , courteous in his carriage to the meanest person , that he never put off his hat to a peasant , or boar , but with that gesture the king of spain lost a subject , and a free member was gained to the united provinces , how well they will requite his kindnesse to his family , posterity will take notice , and succeeding generations will observe . 38. but our saviour never pronounced one of the aforesaid woes , but instantly he lost the affections of some , who became his enemies for telling them the truth : here a hyppocrite hated him , there a scribe scorned him ; here a lawyer left him , there a pharisee forsook him ; and at one time , joh. 6. 66. many of his disciples went back , and walked no more with him . 39. and here it is worth our observation to take notice of the difference between the preaching of moses and our saviour , the former promised all outward happinesse to such as kept gods lawes , how they should be , deut. 28. blessed in the field , and blessed in the city , blessed in their body , and blessed in their ground , and blessed in their cattel , blessed in their basket , and blessed in their store , in a word , on condition they would observe gods commandements he preached and promised unto them all external peace , plenty , and prosperity , 40. our saviour ' s sermons were of a different , yea , contrary nature , as appeareth by that passage , mat. 5. 44. but i say unto you , love your enemies , blesse them that curse you , do good to them that hate you , and pray for them which despightfully use you and persecute you ? wherein is 1. supposed , that the servants of god notwithstanding their walking soberly , righteously , and godlily , to the utmost of their endeavours , shall have many enemies , crusers , and persecutors . 2. imposed , that gospell principles oblige such who will be the followers of christ , to blesse those who are their most professed enemies . these are two hard sayings together , and is able to bear them severally , & asunder ; this mauled christ his popularity , that notwithstanding all his heavenly sermons , holy life , and happy miracles , he was hated by carnall men , chiefly on this account , because such as followed his doctrines , must be sure of persecution here , and waite for a reward hereafter . 41. let not the ministers of the gospel be disheartned , and discouraged , if with all their painfull preaching , and pious living and courteous , carriage to , and good usage of their people , they can never get , nor gaine their generall good will. the disciple is not greater than his master , nor the servant than his lord , let us know to our comfort that christ himself could never be long in peaceable possession of a generall good esteeme , but for the reasons aforesaid , fell into peoples displeasure , though he went about doing of good . 42. now to make some use of the text in generall , and first , is it so that our saviour went about doing of good ? serveth in this the first place to confute such , who will not at all go about , but immure themselves in a cloister , pent within the walls thereof , and then pride themselves in this their will-worship , as the highest and holiest state of perfection , though there they zily wither on the stalk they grew on , without contributing any thing by their paines and parts to the church or common-wealth : may not both church and state , as their creditors , justly sue them on an action of debt , for imbezilling these their part ; or , if you will , ingrossing them to themselves alone , wherein the communion of saints doth claime a joynt and publique interest ; sure i am , our saviour , that grand exemplar of holinesse , did not confine himself to a cell , but went about doing of good . 43. secondly , confuteth such who goe about , but how ? not to do good , but to do mischief , every place they come at faring the worse for their company : thus as a snaile may be traced by the slime she leaveth behinde her , so these men may be tracked whithersoever they remove , by the sootsteps of their own wickednesse . here they have a wanton speech , there a drop , an uncharitable passage ; there they scatter a profane expression , they may be followed and found out by their bad words in one place , and worse works in another ; these leave satan for their sovereigne , or chief of their order , job 1. 7. who came from going to and fro in the earth , and from walking up and down in it . but what to do ? the apostle telleth us , 1 pet. 5. 8. walking about seeking whom he may devoure . lazinesse is better than such labour , idlenesse than such employment , to go about doing of evil . 44. thirdly , it confuteth such , who ( to give them their due ) do some good , and go doing of some good , but they go not about , their motion is circular , but semicircular at the best , they are onely beneficial to some of their own gang , of their own party , of their own faction , their goodness is not generall and universall , to all the true and proper objects thereof . 45. what saith s. paul , gal. 6. 10. as we have therefore opportunities , let us doe good to all men , especially to them who are of the houshold of faith ; those indeed are to have a hanna's part of our favour , a benjamine's portion of our bounty , yet so , as all in extremity , are the objects of charity , we are to baulk none who come in our way , not to say that some of plentifull estates are bound to seek out such objects for their liberality . 46. it is observed , that the disease called s. anthony's fire , or the cingles , ( because it clippeth and surroundeth the body in fashion of a girdle ) is never mortall , till it wholly compasseth the wast , both sides of the inflammation meeting together ; but on the contrary , charity is never soveraign effectually , and cordiall to purpose , untill it finisheth its full circuit , and taketh its compleat compasse , going about to do good . 47. it is an use of comfort to the saints and servants of god , considering that christ , who on earth went about doing of good , now in heaven , antiquum obtinet , keeps his old wont , still retaineth his former mercifull and bountifull disposition , he hath not lesse goodnesse , for having more greatnesse , lesse grace for having more glory , yea , rather now he doth greater and better things for us , because he is gone to the father , john 14. 12. whilst on earth his power was limited and confined , his lustre was clouded and eclipsed with his humanity , whereas now he is put into a better capacity to expresse himself , and assist us , able to work what we wish , and doe what we desire . 48. but now he doth not goe about doing of good , because after his long wearinesse on earth , he is reposed in ease and honour , and fixed at the right hand of his father in heaven , yet still in some sence he may be said to goe about doing of good , such the extensivenesse of his providence , through the whole circle of creation , from angels to worms , though the master-piece of his mercy is the daily making of intercession to god for his servants . 49. some difference there is amongst learned men about the manner of his making intercession , some conceiving it done onely with his mouth , others onely really by vertue of his merit , probably it may be done both waies , the rather because our saviour hath a tongue ( as also a whole body , but glorified ) in heaven , and it is not likely , that the mouth w ch pleaded for us on earth , is altogether silent for us in heaven , but in what manner soever this intercession be made , it is so done , as makes it both acceptable to god , and effectuall for us , by him who now reigneth in glory , and formerly went about doing of good . amen . finis . a gift for god alone . s. luke 10. ver . 27. thou shalt love the lord thy god with all thy heart , &c. london . printed for john stafford at fleet bridge . 1655. a gift for god alone . prov . 23. ver . 26. my son , give me thy heart . these words , [ my son ▪ ] are used more than sixteen times in this book . it is therefore well worth our inquiry , what particular persons solomon designed by that relative compellation . first , negatively : know that rehoboam , solomon's son begotten by him , ( heir but to two parts of twelve of his father's kingdome , but not to the hundred part of his wisdome ) was not particularly reflected at herein , nor any other of his bodily extraction ; where , by the way , though we read of solomon's wives and concubines , we can give but a slender account of his children , finding but one son , and two daughters , 1 king. 4. 11 , 15. and probably , he was not fruitfull in issue , proportionably to his marriages . 2. nor positively : know solomon was but the instrumentall pen man , gods spirit the principall inditor of this book . and as our saviour said , mat. 12. 50. whosoever shall doe the will of my father which is in heaven , the same is my brother , sister , and mother ; so , whosoever shall attentively hear , and conscionably practise the precept in my text , the same is the beloved son , and dear daughter therein intended , my son , give me thy heart . 3. we will begin with a brief paraphrase on each word , so to disincumber them from all shew of difficulty , and then by gods assistance shall raise one staple doctrine , prove and apply it . 4. give ] not sell , we ought not to be saleable in gods service , having mercenary souls , chiefly aiming at our own interest . indeed , we may , and must with moses , heb. 11. 26 have respect unto the recompense of reward ; we may look to it , and was taken from him , and given to his companion . then surely god will not hold them guiltlesse , who having first given him their hearts , afterwards take them away again , and conferre them upon the world and wickednesse . 2 tim. 4. 10. demas hath forsaken me , having loved this present world , and is departed . 1. come we now to confute those flammes , which the world , the flesh and the devill , commonly suggest to men to deter them , or at the least to detaine them from giving their hearts to god. indeed i could give them better termes , as to call them pleas , pretences , excuses ; but flammes is even good enough to expresse them . 2. first , they alledge for themselves , that in case they should give their hearts to god , they must presently take a finall farwell of all comforts and contentments in this world. hereafter ( say they ) we must expect to live a dismall , dreary , dolefull , discontented , disconsolate life : no spark of pleasure , mirth , and jollity , but a lifelesse heartlesse life , when we have given our hearts unto god. 3. answer , i know not whether this flamme hath more of folly , or falsehood therein . such needlesse feares and jealousies the devil starts in mens apprehensions . the jewes were afraid in case they did permit our saviour publickly to preach amongst them , john. 11. 48. that the romanes would come and take away from them both the place and nation . whereas indeed it had been the onely way to prevent their invasion , seeing the putting of christ to death , did not only accelerate , but cause the ruine of their nation . thus men suspect that the giving of their hearts to god will marre their mirth , and destroy their delight for the time to come , whereas on the contrary , it is the onely way , for the continuance , increase , and improvement thereof . 4. true it is , it will retrench that mockmirth which ends in mourning , that joy not to be rejoyced in , it will defaulk those exorbitances and extravagances of carnall pleasure , wherein wicked men lay out their soules . but the tree of true joy shall thrive the better for the cutting off of these suckers . yea , which is more , a soul is utterly unacquainted with virgin , delibated , and clarified joy , untill such time as the heart be given to god , from which moment all true joy beareth the date thereof . 5. it is worth our observation to mark the difference betwixt the old translation ( made according to the vulgar latine ) and the new , conformed to the originall in the rendring of the eighth verse of the fourth psalm . old translation . thou haste put gladnesse in my heart : since the time their corne , and wine , and oyle increased . new translation . thou haste put gladnesse in my heart , more than in the time that their corne , and their wine increased . here we may see that oyle ( to bring in three staple commodities of the land of canaan ) is inserted in the vulgar without any warrant from the originall ; we cannot but dislike such an addition , more than what is warranted in the originall ; otherwise the doctrine had been true in it self , though putting in honey , balm , all other commodities which that land did afford . all of these could not equall that gladness of heart , which the spirit of god puts into a christians soule , after his heart is freely given to gods service . 6. the second flamme : if we give our hearts to god , we shall want one to discharge our several relations to our wives , children , friends , neighbours , and acquaintance . god will so ingrosse and monopolize our hearts to himself alone , we shall want the use of them , to all other purposes , and intents , where we stand engaged . 7. answer . this flamme hath as much folly and more malice than the former . give thy heart to god , and he will return it unto thee during thy life , ( and what needeth any longer term ? ) therewith to discharge thy relations better than ever before . a heart given to god will rule thy paces unto thy wives bed , to keep thy affections loyall unto her without any wandring . in a word , it is so given to god , that it is still kept to thy selfe , to perform all those offices , which are according to gods command . 8. third flamme , but my heart is so bad , it is not worthy gods acceptance , who justly will cast it away , both the gift & giver thereof . all the bad epithets given to a heart in the scripture , center and unite themselves in the mind , yea concur in the constitution thereof . an obstinate heart , deut. 2. 30. a froward heart , psal . 101. 4. a proud heart , psa . 101. 5. a perverse heart , prov. 12. 8. a haughty heart , prov. 18. 12. a stout heart , esa . 9. 9. a stony heart , ezek. 11. 19. a hardned heart , mar. 8. 17. a heart slow to believe , luke 24. 25. an uncircumcised heart , act. 7. 51. an impenitent heart , rom. ● . 5. and what else soever is found in scripture sounding to the disgrace thereof . if therefore i should give so bad a heart to god , he would refuse it , and returne it to me in his just displeasure . 9. i answer , if this flamme cometh from a hypocrite and dissembler , it is utterly unworthy that any answer should be afforded thereunto . but if it come from a penitent soule , sadly sensible of its own badnesse , ( as in charity we are bound to believe the best ) it deserveth a better name then a flamme , yea , is a hopefull and happy symptome ( though of weake ) of true grace in the party propounding it . happy that man , blessed that woman , who from a feeling of their own unworthinesse , make this sincere complaint . 10. be it known then to their comfort , that if they had a better heart , then this , whereof they complain , and did begrudge and repine to bestow it on god , yea , did keep and reserve the same for the service of satan , and their own wicked lusts , then this were in them notorious and unpardonable hypocrisie . but if this ( as bad as it is ) be the best heart they have , they may , yea must give it to god , and from him shall receive the same in a new edition bettered and amended . thy obstinate heart shall be made obedient ; thy froward heart , forward in gods service ; thy proud heart , humble ; perverse heart , plyable ; haughty heart , submisse ; stout heart , complying heart ; stony heart , fleshy ; hardned heart , soft ; heart slow , quick to believe ; uncircumcised heart , circumcised ; impenitent heart , repenting , &c. the onely way to get thy heart reformed , is , to give it to god , who will create a new heart in thee , according to davids desire . 11. let us instance in three motives to quicken our performance in this duty . the first may be drawne from the dignity of the party desiring it ; god , who might command , seemes in some sort in the text to request . these last ten yeares have made a sad change in many mens conditions . such who formerly relieved others , have since received reliefe from others . need hath taught many an ingenuous tongue , a language , wherewith formerly it was unacquainted . it may move a misers heart to pity to heare them beg , ( not thorough default of their own ) who had a hand and heart to distribute to others . but ought we not to be affected with the motion made in the text , wherein the great god of heaven seemeth in some sort to wave his might and majesty , and in triall of our towardnesse and tendernesse , becomes in the nature of a petitioner unto us , my son give me thy heart , or at least wise , doth onely desire , what he may demand as his due , yea command as his right belonging unto him . 12. second motive may be drawn from the deserts of the party , he is worthy ( say the pharisees of the centurion to christ ) for whom thou shouldst do this thing , for he loveth our nation , and hath built us a synagogue , luke 7. 5. many and great are the indearments and obligations , which god hath put upon us , he loadeth us daily with benefits , psal . 68. 19. ( though we make but light of that load ) as appeareth by our constant ingratitude . 13. the last motive may be taken from the danger of denyal : for be thou well assured , if thou refuse to give god thy heart , it wil not remaine thine long , to thy comfort . if any speciall friend , so honest , that he would not deceive thee with false frights , and so wise that he could not therewith be deceived by others , should seriously informe thee , that this night , thou should be plundered of a jewel of great value , which thou hast in thy house , & should request it of thee , to secure it for thee ( in the best acceptation of the word ) promising safe keeping , and seasonable restoring thereof ; surely thou shouldst discover little discretion to run the hazard of a robbery , and refuse so faire and civill a motion for thy own advantage . know in like manner , the world , flesh , and devil , one or all of them , will purloine thy heart from thee , and imbezle it to thy destruction . in prevention whereof , do thou make a friend therewith , and speedily bestow it , where it may be preserved for thee . adam himself , though armed with originall integrity , how ill he kept his own heart , we his posterity may sadly bemoan : despaire thou therefore to be the treasurer of thy own heart , thou canst not lock it so fast , but sin or satan by force or fraud , will command and cozen thee out of the possession of it , if it be not solemnly given to god himself . 14. and now , as once the eunuch said to philip , acts 8. 36. see here is water , what doth hinder me to be baptized ? so behold here all the requisites to a deed of gift , what is it that debarreth us , but that instantly this transaction of our hearts may be compleated ? here we the granters are present , and i charitably presume have our hearts in a spirituall sense , here within us ; here is god the grantee , who hath promised , where two or three are met together in his name , to be in the midst of them ; here are witnesses enow , seeing he who as party to one deed ( wherein himself is concerned ) may be a witnesse to the grant of another , and legally attest the truth thereof . nor is there any need of counsell of publick notaries to draw up and ingrosse an instrument herein , seeing nothing is required to the giving of the heart save the giving of the heart ; the more simply , the more surely it is pefrormed . 15. o the commendable simplicity of former ages , and their plain dealings in bargains and seals : what their hearts thought then tongues said ; what their tongues said their teeth seal'd , whose seals of brickle dough held better to all purposes and intents than ours of the most tenacious wax : how many manours in those dayes were conveyed in few words , from me and mine , to thee and thine ; where , as now , a span of ground can scarce be conveyed under a span of parchment , such is the litigiousnesse of our age. 16. but know , in giving our hearts , we are to deal with him who is the searcher of the hearts , and who hateth all ceremonious complements , preferring down-right sincerity . indeed , if the head was to be given , some might conceive it fit and necessary that the tongue and brains thereof should be imployed in making a large and eloquent oration at such transactions ; but the heart being now to be given , it may be done with silence and sincerity , with a serious promise , from this very moment to consecrate the same totally and finally to gods service . 17. i have read of iames the fourth , king of scotland , that on his death-bed he bequeathed his heart to the lord douglas , to carry the same to ierusalem , and to see it buried by the grave of our saviour , which the lord performed accordingly ; and in avowance thereof , the honourable families of the douglasses at this day , give a heart proper in the base-point of the shield . 18. some will praise the officiousness of a servant in doing his masters command , but none can excuse the superstition of the master , save onely by charging it on the erroneous devotion of those dark daies he lived in : but let not us delay it till our death , but in our life-time in the height of our health , wealth , and prosperity , let us not send by others , but give our selves , not our carnal , corporeal heart , but our spiritual heart , ( i mean , all the powers and faculties of our souls ) not to be interred in the material grave of our saviour , but to be buried with him in true mortification , which will be truly to practise the precept given in my text , my son , give me thy heart . amen . finis . the true penitent . prov. 28. 13. — he that confesseth and forsaketh his sin , shall finde mercy . london . printed for john stafford at fleet-bridge . 1655. the true penitent . luke 22. 61. and wept bitterly . two men doe not more differ one from another , than the-selfe same man at severall times , differs from himselfe . behold a christian at the high-water-mark , when 't is spring-tide of grace with him , and how full is he fraught with pious meditations ? good thoughts , godly words , gracious works , so that one would think he would instantly stere from holinesse to happinesse . ( the top of grace confines with the bottom of glory ) and wonders to see so much triumphant sanctity in a militant christian . but now look on the same man , at ebbing water , when left to himselfe in the agony of a temptation , and how much shall we find him disguised from himself ? all his former good motions dead and buried , and in their room ariseth another generation , which never knew joseph . dismall thoughts , desperate words , damnable deeds , one would feare he would suddenly fall into the bottomless pit , but one haires breadth betwixt him and hell. wofull the soul who comes so neere , yet blessed the soule who never comes neerer . we need not go farther for a pregnant proof thereof , than to the example of s. peter , in this chapter . how promise-valiant was he , never to forsake his master ? and yet in the time of triall , how basely did he behave himselfe ? thus every one can conquer a temptation , but he who is assaulted with it , and when it is brought home to our heart , there is the man , yea , there is more than the man , yea , there must be a god to assist the man , to subdue and overcome it . 2. but as the sicknesse of lazarus , so the sinne of saint peter was not unto death , but for the glory of god. rejoyce not over me , o mine enemy ; for though i fall , yet shall i rise againe . soone after the lord look't , the cock crew , and the day dawn'd in the heart of saint peter , out he hasts of the high priests hall ; privacy complyes best with repentance . no such company for a penitent , as onely himself and his god , and now all alone he gives himself over to lamentation . he smote the stony rock also , and waters gushed forth ; so that rivers ran in desolate places . cephas a stone , peter , a rock , smitten with the sence of his sinnes , flowes with plentifull rivers of sorrow . o happy day of his repentance ! day , which had a fair afternoon , but a very rainy morning , and he went out and wept bitterly . 3. and wept bitterly . the text contains the cure for the falling sicknesse of the soule , and is so short that it needes no division , onely ( to avoid confusion ) i will handle it , first , in reference to saint peter , then in application to our selves ; meane time let none be offended at me , that clean thorough my discourse , i call him s. peter , though then in the midst of his misery whom some will not style so , though now in the heigth of his happinesse . sure their taking of the saintship from those in heaven , hath added no more holinesse to themselves on earth . but , such honour have all his saints , that they are to be mentioned with honour . and see the pattent of peters saint-ship penned with his teares in my text , written out so much the more fairely , by how much it was the more blurred . and wept bitterly . 4. in reference to s peter , three pertinent questions must be propounded , & answered . the first , why did s peter take on so heavily , seeing so much may be said for lessening his fault ? and though not wholly to excuse , in great degree to extenuate his offence . for first , it was but a sin of infirmity , done besides , yea , against his purpose and intention . he did not with a high hand tempt a temptation : but alas ! his heart was too great for his heart , his will to promise too great for his power to perform . secondly , a forcible motive moved him thereunto , namely , feare to lose his life . it was not s. peter , but s. peters passion which denied his master , or rather , he did but reserve himself to confess him at a fitter opportunity . thirdly , as the spouse in the canticles saith , i sleep , but my heart waketh ; so saint peter might say , my mouth renounceth my master , but my minde doth retein him . the deniall is but from the teeth outwards , ore , non corde . lastly , the lameness of his lie may be hidden or helped , by lending it the charitable staffe of an equivocation , verily i know not the man , that is , i know him not with intent to tell you of him ; or i know no such meer man as you mean , for my master is both god and man. 5. the answer to this objection is easie : for , s. peter did not looke on such passages , as might lessen his fault , but onely observed such circumstances , as tended to the heightening , extending , and aggravating thereof . as for equivocatiō , that sluggish piece of popery , could not be so early a riser , as to be up in the church in the twy-light , and first dawning of the gospel . for first , s. peter did consider , that he was forewarned , and therefore should have been forearmed . he could not plead that he was surprized on a sudden , christ having given him before a caveat thereof . secondly , he did it against his free promise , and flat protestation ; as if childs play , too mean for men , were good enough for god , fast and loose , bind and break , solemnly say one thing , and presently do another . thirdly , he did it thrice : once may be imputed to incogitancy , twice ascribed to infirmity , but thrice is uncapable of any charitable comment . so that favour it self must be forced to condemn it for a wilful offence . lastly , it was not a bare deniall , but a denial imbossed with oaths , and embroidered with curses , such is the concatenation betwixt one sin and another . the naturalists report of the providence of the pismire , that when she storeth up grain for the winter , she biteth off both the ends of the corn , thereby to prevent the growing thereof . but if we should be so unhappy as to commit one sin , o let us with speedy repentance spoile the procreative power thereof , before that one sin hath begot another : for how quickly did s. peter adde swearing to lying , and cursing to both ? 6. thus the eares and eyes of s. peter were onely open to heare and see such matters as most made against him : learn we from him , to measure the dimension of a sin , and not to listen to what flesh and blood may prompt us , for the lessening of our offences . mattereth it not then , though we cannot measure the compass of the earth , take the height of the heavens , if we can , by the jacobs staff of gods word , take the true altitude of our heynous transgressions : if there be any circumstances which tend to the extenuating of our faults , though we should chance to lose them , gods goodnesse will finde them ; and if we should forget them , he would remember them . let us look seriously on such things as render our faults the foulest ; following the example of s. peter in my text , looking upwards , he seeth god threatning , downwards , the devill insulting within him , his conscience raging without him , good men mourning , bad men mocking , that the first of the apostles , s. peter , in the publick'st of places , the high-priests hall , before the prophanest of persons , the high-priests servants , at the weakest of motives , the summons of a maid , did the worst of actions , deny his master , once , and not touch'd thereat , twice , and not troubled thereat , thrice , but there he stopt , but there he stay'd , but there he stinted : and he went out and wept bitterly . 7. the second question here to be demanded , is this , wherein consisted the validity and efficacy of the weeping of s. peter , that thereby he obtained his pardon ? 8. to this we answer , first negatively . the vertue of his weeping did not consist in his weeping , for by the bare deed done , did redound neither good to him , nor glory to god. if god be thirsty , he will not tell us , nor drink of the buckets of our teares . for all the rivers of the field are his , and so are the fountaines on a thousand hills . i could both sigh and smile , at the simplicity of some pagan people in america , who having told a lie , used to let their tongues blood in expiation thereof . a good cure for the squinancy , but no satisfaction for lying . and if not red teares , then much lesse white teares , are in themselves , any wayes expiatory of the least sin . now , positively , herein was the vertue of st. peters weeping , which procured his pardon , that his weeping was washed in the blood of his saviour : in vaine had peter wept , had not christ first bled for peter . could the eyes of a penitent vie moisture with the month of april ? all were to no purpose , without relating by faith to christ ; such prodigall weeping would sooner drown the sinner , than wash a sin. it was not the water , but it was that sope , malac. 3. 2. which did rinse the soul of s. peter . 9. by the way we must observe , that all people are not bound to weepe for their sinnes , because some cannot , by reason of naturall impediment . there is genus siccoculum , people , whose eyes by nature are like the pit , into which joseph was put , wherein there was no water . others there be , whose grief is too great to be managed by weeping . and as the teares are even ready to salley out of their eyes , they are countermanded back again with amazement and stupefaction : therefore those mothers , who want milk , are not bound to suckle their own children , but either to bring them up by hand , or to provide a nurse for them ; so god expects not that those should weep , whose eyes are drie nurses , but that some other wayes they expresse their sorrow for their sins . and commonly such people , though they are water-bound , yet will not be wind-bound too , but what they spare in teares , they spend in sighs . such persons are not to be reproached , but pitied , as lacking an outlet for the exportation of their sorrow ; & it is to be feared , that grief will wrong the vessell the more , for lacking a vent ; a favour , which nature afforded to st. peter in my text : for he could go out and weep bitterly . 10. the third and last question to be propounded , is this : suppose s. peter had died suddenly , immediately after his denying of his master , and just before his repentance ; what then had become of the soule of s. peter ? 11. i answer : first , as is the mother , so is the daughter : an impossible supposition hath begot and brought forth an impossible conclusion . suppose that the sun had been quite put out in the last eclips , whence then should the torch of the moon , and the taper of the starres be lighted ? suppose that abraham had really sacrificed isaac , when he did but offer him , who then had been the father of iacob ? to come closer to the question . it was impossible for peter to die before his repentance ; not but that he was mortall in himself ( any arrow in deaths quiver might have wounded him to the heart , a feaver burn him , a dropsie drown him , any deadly disease surprize him ) but because his life , as well naturall , as spiritual , was hid with christ in god , col. 3. 3. whose wisdom , as it had permitted his fall , so his goodness had decreed his recovery . the bones in the blessed body of our saviour , were frangibilia , but not frangenda ; they were breakable in their own nature , but could never actually be broken , as being secured from all possibility of fracture , by that prophecy premised , a bone of him shall not be broken . in like manner , seeing god had determined the salvation of st. peter ; heaven and earth might sooner passe away , than he fall finally , in spight of sicknesse , and death , and sin , and satan , and hell it self , he must rise , he must survive , he must recover . but , not forced with the strength of the supposition , but out of good will , to gratifie ingenious adversaries , be it granted , that s. peter had died suddenly , after his sinne , and before his explicite , actual repentance for this particular fault ; yet i say , his soule had gone to heaven . for , consider first , though the boughs of his sinnes spred wide , and branches sprouted high , yet the root thereof was but humane infirmity , consistent with saving grace . and though he denied his master thrice , yet it was but once in efeffect , all in one continued hot blood , his soule being never cooled , or re-inforced with new thoughts . secondly , he had in him true repentance , quoad principium gratiae , an habitual repentance , which through gods mercy , and christs merits , was sufficient for his salvation . if any dissent from me herein , because i make habitual repentance , like janus , to look as well forward as backward , effectuall for the remission of future , as well as past-sinnes ; let such consider with themselves , first , they cannot , but must die . secondly , they cannot , but must sin , and it is possible they may suddenly ; guilty of sins of infirmity , actually unrepented of . in such a case their judgement will not allow purgatory : their will cannot indure hell , heaven is the place which they hope and desire to go to , wherefore what favour they expect for themselves , let them charitably allow to s. peter . but what go we about to do ? the text takes away the subject of the question , whereof we dispute , peter did revive , and recover , witness his sighing , his sobbing , his weeping , his wailing in my text. 12. the use of this might serve to confute the censoriousnes of many in this age , who seeing their brother guilty of a grievous sinne , presently condemn him for a reprobate and castaway . thus the poore mans soule , cast by his owne sinnes to hells brinke , is throwne down by other mens censures to hells bottom . it is reported , of iohn duns scotus , the great school man , that being in a strong fit of an apoplexy , the standers by conceived him to be dead indeed . whereupon , out of the cruell kindnesse , and over-officious forwardnesse of his friends and kindred , he was buried as yet being alive , and afterwards knockt out his brains against the sides of the coffin . thus the precipitate hastiness of some censorious people , beholding their brother in a desperate sinne , or deep temptation , bring no cordials , but call for a coffin , vote him spiritually dead , and instead of rubbing him , fall a winding him . they conclude , there is no hope , there is no help , he 's past sense , he 's past saving , he 's gone , he 's given over to a reprobate minde , no way with him but one , and that is eternall damnation . thus they bury mens soules alive , and ( as much as lies in their power ) tumble them into the bottomlesse pit ; though the best is , such uncharitable carriage more hurteth the doers than the sufferers . whereas men should know , that every wound in the soule , which is mortale , is not mortiferum ; and that it cometh to pass in the christian combate , what often happeneth in bodily battels . fames trumpet kills more than the sword , and many , reported by people to be slain over-night , are found alive in the morning , though ( perchance ) sorely wounded , or taken captives . sorely wounded ! but so as they may be cured . taken captives ! but so as they may be freed by gods pardon on their repentance , like s. peter in my text , who went out , &c. 13. so much of the text , in reference to s. peter : come we now to the application unto our selves . the pope pretendeth to be the onely successor of s. peter , but in this respect we all are his successors ; we all have followed him , we all have sate in his chair , we all have denied our master , though not formally , totidem verbis , yet equivalently , and it is to be feared , some of us transcendently . there be divers degrees , and different manners of denying of christ ; some deny him totally , as apostates ; some partially , as prophane people ; some in his essence , as atheists ; some in his deity , as arians ; some in his humanity , as nestorians ; some in his merits , as some proud papists ; some in his spirituall dominion over them , as all licentious people . if i be a master , where is my fear ? saith the lord of hosts : mal. 1. 6. so that they who call god master with their mouths , and do not honour him in their hearts by their lives , doe in effect deny him , and un-master him , as much as lieth in their power . 14. saint paul complaineth , ( titus 1. last ver . ) of some who profess that they know god , but in works they deny him . and s. peter comes closer ( second epist . cap. 2. ver . 1. ) even denying the lord that bought them . and the same reproof is ecchoed by s. jude , ver . 4. turning the grace of god into lasciviousnesse , and denying the onely lord god , and our lord jesus christ . the best of us all , in some measure , have been guilty hereof , and have abused our christian freedome , the more freely to abuse christ who gave it us . wherefore , as we have been like s. peter in sinning , let us be like s. peter in sorrowing , let us go out , not with outward moving , but inward mending ; not shifting our place , but changing our practise , go out of our sinnes , goe out of our selves , go out to our saviour , go out and weep bitterly . 15. yea , but may some man say , i never could , nor shall weep bitterly for my sins . i am affected for outward afflictions , like rahel weeping for her children , and would not be comforted . if i have a ship sunk in the sea , i can almost again drown it in my weeping . but alas ! when i am to sorrow for my sinnes , no teares , as voluntaries , profer themselves to my service . and i have much adoe to press any to bewaile my wickedness , yea , i have grieved more for one temporall cross , than for all the sinnes i ever committed : which makes me to feare , that for want of bitter weeping here , i shall go to the place of weeping and wailing hereafter . 16. if any penitent soule doth stagger with this objection , let him stay himselfe with these following meditations . first know , that sorrow for sufferings must of necessity be more violent and passionate , than our sorrow for our sins . first , because it is not only a pure , virgin , & delibated sorrow , but hath much of the mixture of impatience , discontentment , and rebellion against divine providence . and these make the sorrow more vocall , clamorous , and obstreperous . secondly , because we sorrow for our sufferings , with the whole man ; and for our sins , but with half the man , onely our regenerate part , our sanctified moity . for our flesh , all the while , laughs at sin , and delights in it . thirdly , because sorrow for our sufferings makes an immediat impression upon our bodies , whereas sorrow for our sins works directly on the soul , and on the body , but by the by , and at the second hand , now , although all sorrow doth flow from the soul , as the fountain ; yet because it runneth through the body , as the channel , and from thence is furnished with outward expressions ( as teares , sighs , cries , rending the haire , wringing the hands , and the like ) hence cometh it to passe , that sorrow for sufferings is best stored with plenty and variety of outward lamentations . 17. for a second comfort take this . though sorrow for sufferings be more passionate , sorrow for sinnes is more permanent . david saith , psal . 51. 3. and my sinne is ever before me . as the sin , so the sorrow of a saint is ever before him , morning , evening , early , late , day , night ; he may go away with it , but cannot run away without it . again , sorrow for sin doth grieve more , though it doth complain lesse , which will appeare by comparing of two sick persons , one having the tooth-ach , the other the consumption : he that hath the tooth-ach , cries out most , even to the disturbing of the standers by ; and no wonder , if where the mouth be plantiff , it complaineth aloud of its own grievances : and yet all know the tooth-ach not to be mortall ; it hath raised many from their beds , sent few to the grave , hindred the sleep of many , hastned the death of few : whereas he who hath the consumption , doth not roare , nor rage , nor cry out , and the little breath left in his bad lungs , he layeth out , rather than in living , than in sighing . and yet sure his grief is the greater , as knowing that he carrieth , though the easiest , yet the surest death about him . and such is a saints sorrow for his sins , low and silent ; the lesse grieving he keeps , the more grieving he keepes ; the lesse he expresseth the more he retaineth . it is a continuall dropping , and you know it is the sober rain which maketh the earth drunk . 18. third and last comfort . know , that our sorrow for our sins , though little in it selfe , is great in gods acceptance and appreciation . well doth any wise earthly prince know how to value the liberality of his loyall subjects , who shall assist him in his great want with a small summe of money , especially if he knoweth that they are deeply impoverished & struggle with their necessity , which makes his gracious goodnesse to interpret a small gift a great one , comming from a large heart , confined to a narrow estate . but farre better doth the king of heaven know how barren we are in grace , how beggarly in goodnesse , so that sorrow for our sinnes comes from us with great difficulty and disadvantage , we are faine to strive and struggle against our corruptions , before one teare be extracted . spigellius in his booke of anatomy , telleth us , that many english mothers and nurses have a foolish custome to swaddle the breasts of their new-borne babes over-hard , and so straiten their stomacks , that their lungs cannot dilate themselves in breathing : and this ( by the way ) doth he say is the cause why more die of the consumption in england , than in any other country . sure i am , that by the wilfull folly of our first parents , adam and eve , before we had our birth , when first we had our being , we were so soule-bound with sin , and hard tied with the bands of originall corruption , that it hindreth the spirituall breathing of all our affections . yet god is pleased to take our widows mite of sorrow in good worth , knowing it proceds from poverty ; yea , which is more , heaven can smile to see a sinner grieve , that he cannot grieve for his sins ; and god is pleased to see him squeeze the bottles of his eyes , though he can wring no moisture out of them . twist these severall cords together into one cable of comfort , which tied to the anchor of hope , will keep the pensive soule from sinking in despaire , though he cannot weep so bitterly for his sinnes , as he doth for outward afflictions . 19. however , seeing it is the bounden duty of all , to endeavour to sorrow for their sinnes ; this serves to confute the jollity of this age. wherein , instead of weeping bitterly , we have laughing heartily , and quaffing constantly , and faring daintily , and talking wantonly , and lying horribly , and swearing hideously , and living lazily , and dying desperately . in those dayes the lord began to cut israel , short , 2 kings 10. 23. and god now begins to cut england short , short in men short in meat , short in money , short in wealth , so that it is to be feared , that great britain will be little britain , and remain great onely in her sins and sufferings . and is this a time for men to lengthen themselves , when god doth shorten them ! is this a time for people to affect fond fashions , when it is to be feared we shall be all brought into the same fashion of ruine and desolation ? a strange people ! who can dance at so dolefull musique , as the passing-bell of a church and common-wealth ? take heed , atheisme knocks at the doore of the hearts of all men , and where luxury is the porter it will be let in . let not the multiplicity of so many religions as are now on foot , make you carelesse to have any , but carefull to have the best . 20. o beloved , take the fruit , though you should throw away the basket though you should slight the preacher , embrace his counsel . think not that christ will call each of you immediately from heaven as he did , saul , saul , why perscutest thou me ? or that with s. austin , you shall here a voice saying to you , tolle & lege , take up thy book and read : or that with st. peter , before wee repent , the cock must literally crow , and christ corporally look upon us . every reproofe of the preacher , is the crowing of the cock , every check in your conscience , is the crowing of the cock , every spectacle of mortality presented before you , every affliction inflicted upon you , every motion to repentance arising within you , is the crowing of the cock. these you must listen to , and obey . and yet we read of the sybarites , a luxurious people in graecia , who , that they might better enjoy their case , and quiet , commanded that no cocks should be kept in their city , that so they might sleep the more soundly , not having their heads troubled with the proclamations of those heraulds of the morning . so i am afraid there be some that could wish , that there were no more preachers in england , then at one time there were smiths in israell , no cocks to crow , no wayes to waken them out of the sleep of their carnall security . 21. but i hope better things of you , and such as accompany salvation . neitherneed i to use any other motive to incite you to spirituall sorrow , then the very words of our saviour , mat. 5. 4. blessed are those that mourn , for they shall be comforted . peter was comforted afterwards , yea , he had an expresse of comfort dispatch'd and addressed to him in particular ▪ mark. 16. 7. but goe your way , and tell his disciples and peter , that he goeth before you into gallilee . 22. yea , all gods saints shall taste of spirituall comfort . as joshua when he entred to jericho was carefull to spare her house , at whose window the red lace did hang out , so god will be carefull to preserve such , at whose windows , at whose eyes , rednesse made by their mourning , as a signe of their sorrow doth appeare , and at the last day , as it is isaiah . 25. 8. the lord god will wipe away teares from all their faces . the papists have a tale , that as our saviour sweated with carrying his crosse , a worthy woman , one veronica met him , and gave him a handkerchief therewith to wipe his face . which ragge ( they say ) still remaines at rome , fit therein to wrap up the rest of their apocraphal traditions . grant it a tale that this saint gave a handkerchief to him , it is a truth , that he will give one to every good saint , to take away their teares , and he will wipe the face of that magdalen , who wiped his feet . 23. it is reported of aristotle that great philosopher , that being unable to unriddle that mystery of nature , the motion of the sea , impatient of his ignorance , he wilfully drowned himselfe in that water which posed him , with these words , quid ego non capio te , tu capias me , because i cannot conceive thee , thou shalt containe me : no little foolish deed of a great carnall wise man. but seeing that the happinesse heaven mounteth so high , that it cannot enter into the heart of man to conceive it , let us labour so to live here , that in due time going hence , we may enter into those joyes , which cannot enter into us , and be received by that blisse , which cannot be conceived by our braine , where amongst many other worthy saints we shall meet with s. peter , though not in the pensive posture wherein we find him my text , then singing sweetly , who in my text went out and wept bitterly . amen . finis . the best act of oblivion . eccles : 12. 1 , remember now thy creator in the dayes of thy youth . london . printed for john stafford at fleet-bridge . 1655. the best act of oblivion . psal. 25. 7. remember not lord the sins of my youth . in these foure psalmes which immediately follow one another , we may find the soul of david , presented in all the several postures of piety , lying , standing , sitting , kneeling . in the 22. psal . he is lying all along , falling flat on 's face , low groveling on the ground , even almost entring into a degree of dispaire . speaking of himselfe in the history , of christ in the mystery , my god , my god , why hast thou forsaken me ? 2. in the three and twentieth psalme , he standing , and through gods favour ; in despite of his foes , trampling and triumphing over all opposition , the lord is my sheepherd , therefore shall i lack nothing . 3. in the 24 psalme he is sitting , like a doctor in his chaire , or a professor in his place , reading a lecture of divinity , and describing the character of that man , how he must be accomplished , who shall ascend into the holy hill , and hereafter be partaker of happinesse . 4. in this 25 psalme he is kneeling , with hands , and voice lifted up to god , and on these two hinges the whole psalm turneth , the one is a hearty beseeching of gods mercy , the other a humble bemoaning of his own misery . lent is a season for sorrow , this week is the suburbs of lent , this day the leader of this weeke , shrove-sunday , antiently used for penitents confessing of their sinnes . wherefore what doctrine more needfull in it selfe , more usefull to us , more suitable to the season , then to shrive our selves to god on shrove-sunday , joyning with david in his paenitentiall devotions , remember not o lord the sinnes of my youth . 5. which words containe davids petition to the king of heaven , that he would be pleased to passe an act of oblivion , of the sinnes of his youth . premise we this , that god cannot properly be said either to remember or forget , because all things alwayes present themselves as present unto him . but in scripture phrase , god is said then to remember mens sins , when he doth punish them , then to forget mens sins when he doth pardon them . thus as moses vailed his face , that he might be the better beheld , so god to allay the purity of his imcomprehensiblenesse with meaner mettall , namely with expressions after the manner of men , to make it work to our capacities , let us praise god for his goodnesse herein , that whereas we could not ascend to him , he doth descend to us , and let us pray him , that as here he doth cloud the object , to make it fitter for our eyes , so hereafter he would cleare our eyes to make them fitter for the object , when in heaven we shall see him as he is . 6. before we come to the principall point , we must first cleare the text from the incumbrance of a double objection . the first is this , it may seeme ( may some say ) very improbable , that david should have any sins of his youth , if we consider the principalls whereupon his youth was past . the first was poverty , we read that his father jesse passed for an old man , we read not that he passed for a rich man , and probably his seaven proper sonnes , were the principall part of his wealth . secondly , painefulnesse : david , though the youngest was not made a darling , but a drudge , sent by his father to follow the ewes big with young , where he may seeme to have learned innocence and simplicity from the sheep he kept . thirdly , piety , psal . 71. 5. for thou art my hope , o lord god , thou art my trust from my youth . and again in the 17 verse of the same psalme , o god thou hast taught me from my youth : david began to be good betimes , a young saint , and yet crossed that pestilent proverb , was no old devill . and what is more still , he was constant in the fornace of affliction , psal . 88. 15. even from my youth up thy terrors have i suffered with a troubled mind . the question then will be this , how could that water be corrupted , which was daily clarified ? how could that steele gather rust , which was duly filed ? how could davids soule in his youth be sooty with sinne , which was constantly scoured with suffering . 7. but the answer is easie , for though david , for the maine were a man after gods own heart , ( the best transcript of the best copy ) yet he , especially in his youth , had his faults and infirmities , yea his sinnes and transgressions . though the scripture maketh no mention of any eminent sin in his youth , the businesse with beersheba being justly to be referred to davids reduced , and elder age . i will not conclude that david was of a wanton constitution , because of a reddy complexion . it is as injurious an inference , to conclude all bad which are beautifull , as it is a false and flattering consequence , to say all are honest who are deformed . rather we may collect davids youth guilty of wantonnesse , from his having so many wives and concubines . but what goe i about to doe ? expect not that i should tell you the particular sins , when he could not tell his own , psal . 19. who can tell how oft he offendeth ? or how can davids sinnes be knowne to me , which he confesseth were unknowne to himselfe , which made him to say , o lord cleanse me from my secret sinnes . but to silence our curiosity , that our conscience may speake . if davids youth which was poor , painfull , and pious , was guilty of sinnes , what shall we say of such whose education hath been wealthy , wanton , and wicked ? and i report the rest to be acted with shame , sorrow , and silence , in every mans conscience . 8. the second objection hath more difficulty in it , which is this , this may seeme but a superfluous prayer of david . for whereas in charity it may and must be presumed , that david long since had beg'd pardon for his youthfull sinnes , that upon his begging , god had granted it , that upon his granting god never revoked it . what need now had david to preferre this petition for pardon of antiquated sinne , time out of mind committed by him , time out of minde remitted by god ? 9. to this objection i shape a foure-fold answer , first , though david no doubt , long since had been truly sorrowfull for his youthfull sinnes , yet he was sensible in himselfe , that if god would be extream , to marke what was done amisse , though he had repented of those his sinnes , yet he had sinned in that his repentance . secondly , though god had forgiven davids sinnes so farre forth , as to pardon him eternall damnation , yet he had not remitted unto him temporall affliction , which perchance pressing upon him at this present , he prayeth in this psalme , for the removing or mitigating of them . so then the sence of his words sound thus , remember not lord the sinnes of my youth , that is , lord lighten and lessen the afflictions which lye upon me , in this mine old age , justly inflicted on me , for my youthfull sinnes . thirdly , gods pardon for sinnes past , is ever granted with this condition , that the party so pardoned , is bound to his good behaviour for the time to come , which if he breaks , he deserves in the strictnesse of justice to forfeit the benefit of his pardon . now david was guilty afterward in that grand transgression of beersheba and uriah , which might in the extremity of justice have made all his youthfull sinnes to be punished afresh upon him . lastly , grant david certainly assured of the pardon of his youthfull sinnes , yet gods servants may pray for those blessings they have in possession , not for the obtaining of that they have , that is needlesse ; but for the keeping of what they have obtained , that is necessary . yea , god is well pleased with such prayers of his saints , and interprets them to be praises unto him , and then these words , remember not the sinnes of my youth , amount to this effect , blessed be thy gracious goodnesse , who hast forgiven me the sins of my youth . however , here we may see that in matters of devotion , too much caution cannot doe amisse , in the point of pardon for sinnes , we cannot seek too oft , shut too safe , binde too sure . and therefore david who prayes elsewhere , lord remember david in his troubles , he could well be contented god would remember davids person to protect it , davids piety to reward it , davids misery to remove it , wrong done to david to revenge it ; but as for davids sinnes , and especially the sinnes of his youth , here he lyes at another guard , remember not lord the sinnes of my youth . 10. come we now to the principal point , which is this , youth is an age wherein men are prone to be excessively sinfull . by youth i understand that distance of age , which is interposed betwixt infancy , and the time wherein nature decayes ; all the time , that a man in his strength is in his owne disposing . now the reasons , why youth rather then infancy or old age should be prone to wickednesse are these : first , because that in youth they first breake loose from the command of their masters , gal. 4. 1. now i say , that the heire , as long as he is a child , differeth nothing from a servant , though he be lord of all , but is under tutors , and governours , untill the time appointed of the father , which time , though long a comming , when it comes at last , is very welcome to young men . esay said in his heart , the dayes for the mourning , for my father isaac will come shortly , then will i slay my brother jacob. thus young men plot , project , and promise to themselves , the dayes will come , when my father , or master , or tutor , will die , either naturally , or legally , will decease , either in his person , or power over me , and then i 'le roare , and revell , and gad , and game , and dice , and drink , and what not ? in a word , young men thinke , that they justly may have an action against their parents , for false imprisonment , because they have unjustly curbed , and confined their wills ; and though they dare not lay their action against their parents , yet to make the best amends they may to themselves , whom they conceive heretofore wrong'd with too much restraint , they will hereafter right with too much liberty . 11. secondly , because youth is an age , wherein mens passions are most head-strong , violent , and impetuous , so that it may be called the midsommer moone , or if you will rather the dog dayes of mans life . 12. thirdly , because as in youth , mens mindes are most strong to desire , so their bodies are most able and active to performe any wickednesse . 13. lastly , because young men put the day of death farre from them . for there is nothing that more frights men from profanesse and into piety , then the serious apprehension of death appearing , with the arrerages thereof , eternall damnation , in case the party dieth not in the faith and favour of god. now whereas old men see death in plano , as under their eyes , death is represented to young men in landskipt , as at a great distance from them . and when old men discourse to young men of death , young men are ready to answer them , as the high priest did judas in a different case , what is that to us ? looke you unto it . the dayes of a man saith david are threescore yeares and ten . now what some men possibly may live to , young men thinke they certainly must live to , they will not abate a day , nor a minute , nor a moment of threescore and ten , they have calculated their owne nativities , and so long they are sure they shall live . 14. as for the sinnes whereof youth is most properly guilty , they are these : first pride , and indeed , though they , and none else , have any just cause to be proud , yet they have the best seeming cause to flesh and blood . for young men have health , and strength , and swiftnesse , and valour , and wit , and wisdome too , as they thinke themselves , though indeed the more fooles because they thinke so themselves . 15. secondly prodigality , for they begin where their fathers did end , and are ( the eldest sonne especially ) in matter of worldly wealth , as good men at their starting , as their fathers were at the ending of their race . and commonly it commeth to passe , that where the father like logick had his fist contracted , the sonne like rhetorick hath his hand expanded . 16. the third sinne of youth is rashnesse . for as old men , because they are acquainted with the changes and chances of the world , when they goe about any great action , start all doubts , dangers , and difficulties , probable , and possible , whereby sometimes it comes to passe , that by their tedious tarrying on causelesse caution , they lose the advantage of great actions , which are made to goe off with a spring of speedy execution ; so on the other side , young men who know litle , and feare less , being loath to confesse the poverty of their experience by borrowing councell from others , rashly runne on , often to their hurt , alwayes to their hazard , as if successe was bound out of duty , to attend their most desperate designes . yea , david himselfe cannot be excused from this sinne of rashnesse , witnesse his words to abigail , the 1 of sam. 25. 34. as the lord god of israel liveth , except thou hadst hastned and come to meet me , surely there had not been left unto nabal , by to morrow light , any that pisseth against the wall . a precipitate project , what if the master was wilfull , must all the servants be wofull ? what if nabal had been too niggardly of his meate , must david be too prodigall of his sword ? yea , and he bindes it too with an oath , so that either he tooke gods name too vainely in jest , or the innocent blood too sadly in earnest . rashnesse is the third sin of youth . 17. disobedience to parents , followeth in the fourth place , a great sin to which young men are much subject , especially if their parents be feeble , and froward , and foolish too , perchance as doting by age , then they are ready to despise them . 18. the fift and last sinne we insist on is wantonnesse , the proper and paramount sinne of youth , and therefore s. paul writing to timothy , 2 tim. 2. 22. flee youthfull lusts . one might thinke this precept , to timothy might well have been spared , considering that timothy had a weake body , subject to often infirmities , and such sick folke are likely to thinke rather of a winding sheete , then wantonnesse . secondly , timothy was temperate in his dier , daily drinking nothing but water , and such cold liquor was likely to quench all heate of lust , and yet because timothy though a good man , though a weake , though a temperate man , yet but a man , and a young man , s. paul thought the precept not improper for the person , flee youthfull lusts . lust is the fift sinne of youth . 19. all these five are the sinnes of youth . would i could say but as truly these five are all the sinnes of youth . but alas , youth is capable of , and subject to all sinnes whatsoever . and yet , though youth be too bad in it self , let us not make it worse then it is ; with the fashion of the world , when an offender is guilty of more then he can answer , to charge him with more then he is guilty . youth may commit all sinnes , yet all sinnes are not the sinnes of youth . a young man may be covetous , yet covetousnesse is no young mans sinne . old men would be angry , if they might not keep that vice to themselves . though perchance they will call it by a more mannerly name of thriftinesse . the result of all is this . these five sinnes are the waiters in ordinary , attending on youth . so that all young persons are guilty of them in some measure , except god give them a better proportion of restraining grace . as for sinnes extraordinary , waiters on youth , they are innumerable , being as many as any other age hath , either inclination to desire , or ability to commit . 20. we come now to make a two-fold application of what hath been said , the one to young men , the other to old men . but you will say , where shall middle age people be placed ? shall they be wholly neglected in the dispensation of this dayes doctrine ? i answer , middle age people , shall have free leave and liberty to rank and reduce themselves , either amongst the young , or old persons , according to their owne christian discretions . but i know where i shall find them all , for naturally we all would be young , and therefore to them , amongst the young people , i thus addresse my discourse . 21. you young people , ye have heard how youth is an age wherein men are prone to be exceedingly sinfull , wherefore as you tender the glory of god , the health of your bodies , the saving of your souls , let me intreate you to be carefull to avoid the sins of youth . it will be your own another day . remember what iob saith , though no doubt an excellent man , job 13. 26. thou writest bitter things against me , and makest me to possesse the iniquities of my youth . thou makest me to possesse the iniquities of my youth . if you lead dissolute lives whilst you are young , other possessions i cannot promise you , for your lands may be lost , your goods gone , but this possession ye shall be sure of , ( a strange possession often purchased by prodigality ) you shall possesse the sinnes of your youth , and ( if you live so long ) in your old age soundly smart , for the luxury and intemperance of your youth . remember also what solomon saith , ecclesiastes 11. 9. rejoyce , o young man in thy youth , and let thy heart cheere thee in the dayes of thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes : but know thou , that for all these things , god will bring thee unto judgement . which words consist : the first a concession , the second a commination ; the first a concession , for it is no positive command , or rather it is but an interpretative connivance , not so much given as gotten , and indulgent to the frailty of humane flesh , rejoyce , o young man in thy youth , &c. the second is a commination , contrary to good musick , it is harshest in the close , i should like the indentures well but for the condition : but know thou that for all these things god will bring thee unto judgement . will bring thee , which words import two things . first , the unwillingnesse of youth to come to judgement , secondly , the unavoidablenesse , that youth must come to judgement ; and how soon you shall come to judgement , is known to god alone . flatter not your selves with a fond conceit of immortality . for though the psalmist saith , a horse is but a vain thing to save a man , yet a very mote is no vaine thing to destroy a man. and whosoever shall be pleased to count the number , and mark the age of this sacrifice in the old testament , shall find more kids and lambs offered , then goats and old sheep . 22. but young men will say , preach you what you please , we will doe what we list . your perswasions shall not befoole us out of the pleasures of youth . yea , this is but an envious discourse . have ye not read of a tyrant who having had one of his eyes accidentally put out , cruelly caused an eye of every one of his subjects to be bored out , that they might not mock at his deformity ? and so seeing youth is taken away from you , you would put it out in others , perswading them if you could prevaile , to deprive themselves of those pleasures , to which youth doth intitle them . 23. if any such there be that heare me to day , who fasten such envious comments on my innocent doctrine , i say if any such there be , as i feare there be some , and hope there be few , and wish there were none , to such i say in the holy irony of the prophet michaiah to king ahab , goe up and prosper . larde your soules with delight , may your own mind be the onely measure of your pleasure , carve what you please , and eate what you carve , and much good may that doe you which you eate ; if it be not bad in it selfe , it shall never be made worse by my wishes . but as god saith to daniel , dan. 12. the last , in respect of his prophesie , but thou , o daniel , shut up the words , and seale the book , and goe thy way till the end be , for thou shalt rest , and stand up in the lot at the end of dayes : so say i to my sermon this day , though onely in relation to such as count it an envious discourse ; sermon sleep for seven and seven yeeres , yea let the doctrine delivered this day , die for so long time , and when that time is expired , when it is probable enough that the preacher shall be dead , the sermon shall new live , and then have a resurrection in the beliefe of those young men , who now lesse believe it . the instructions now laught at , will then be long'd for . for indeed , this doctrine will grow the best when it is sowen in those furrowes , which age hath made in the face . till then , my sermon will be contented to bear the burden of envy , and then they that accuse it , must beare the burden of folly , when they shall freely acquit it , and flatly condemne themselves . 24. i come now in the second place ( and i hope with better successe ) to you aged persons , nor let it be interpreted any disloyalty against the crowne of your old age , that i addresse my selfe to you in the last place ; for ( if i mistake not ) the last , is the first , the close and conclusion the highest place in the sermon . let me in all humility advise you , not to repine at gods providence , because your youth is past . coorse complements were exchanged betwixt pharaoh and moses at their last meeting , exod. 10. 28. pharaoh began , get thee gone , look to thy selfe , see my face no more . moses , though meek , not mopish , returned as short an answer , thou hast well spoken , i will see thy face no more . the bargaine is easily driven , where both parties desire it . i , pharaoh cares not for moses , moses cares as little for pharaohs company . in like manner labour to be as willing to lose youth , as that hath been to leave you . never seek by unlawfull waies to wooe it to stay one minute longer . let the departing thereof cost thee not a sigh the more , or a smile the fewer . is youth gone with the sweet thereof ? then it is gone with the sin thereof : is it gone with the delight thereof ? then is it gone with the danger thereof : as hereafter your carnall delight will be the lesse , so your spirituall joy will be the more , if the fault be not in your selves . 25. secondly , desire not , that as the sun went back ten degrees on the diall of ahaz , so that thou mightest be ten dayes , ten weeks , ten moneths , ten yeares younger then thou art . such wishes i am sure are vaine , i suspect are wicked . what souldier having escaped a desperate fight , desireth himselfe againe in the midst of it ? what sea-man having escaped the sands and shelves , wisheth himself there again ? and seeing ye have passed salum juventutis , as tully termes it , the troublesome sea of youth ; why should you wish your selves in it again ? neither thinke to say within your selves , o if we were young againe , the time which formerly we mispent in riot , we would hereafter improve in piety . the truth hereof will plainly be perceived , by your well husbanding the life which is left you to gods glory . for he that will not be faithfull in a little , will not be faithfull in much . he will not be a good husband on the remnant , would be a bad one , if he had the whole cloath . it is therefore to be suspected , that in your desiring to be young againe , you only make the pretence of piety , the pander to your owne profanenesse . 26. beware therefore that in your old age ye be not guilty of the sins of youth . gardiners can tell you , that when rose-trees are clipt in the moneth of may , so that then they cannot bring roses , they doe commonly bring them in the autumn spring , in the month of september . and it is possible , if you have been restrained , either by sicknesse of body , or naturall modesty , or want of opportunity , or restraining grace , from the excrescencies of youth , when you are young , i say it is possible , that you may be visited with such guests in your old age , and make them welcome at your own perill . 27. and this let me commend unto you , when you survey the sinnes of your youth , take heed of mistaking your oblivion , for innocence , and thinking your selves free from committing those sinnes which ye cannot remember . for were we at this instant arraigned for some sinnes we have done , we would plead , not guilty . not that we would be so impudent as to deny them if we did remember them , but we have as clearly forgot them , as if we had never committed them . lord , thou layest such a sinne to my charge , there is some error , some mistake , some other may be guilty of it , but it is not i. but o what is said , rev. 20. 12. in the description of the generall judgement , and the books were opened . the bookes wherein every ones faults are registred and recorded , the persons who , and with whom , the place where , the time when , and in this point , midnight is as cleare a witnesse as noon day , concurring with the testimony of our guilty consciences . 28. another place of scripture also deserves your observation , psal . 50. 21. these things hast thou done , and i kept silence , thou thoughtest , that i was altogether such a one as thy self , but i will reprove thee , and set them in order before thine eyes . i will set them in order . alas ! when we sin , we jumble and confound , and heap , and huddle all together without any order or method . but god in his book will reduce it into a method . imprimis , such a sin when thou first didst awake . item , such a one before thou didst rise . item , such a one before thou wast ready . item , such a one before thou eatedst thy breakfast . or else thus : i le set them in order according to their several matter ; the first leaf in the book is originall sin , and then actuall sins against god ; actuall sins against our selves , actuall sins against our neighbours ; then truly shall we be in the case of judah , gen. 44. 16. when the cup was found in his brother benjamin's sack , and may say with him , what shall we say unto my lord ? what shall we speak ? or how shall we clear our selves ? god hath found out the iniquity of thy servants . 29. one word more and i have done , and i hope none will censure my sermon to be too long for this passage that remains , though our sinnes be set in order , and though the books be opened , be the books never so big , be the volumes never so vast , it matters not how big the books be of the debts we have owed if all be crost . if therefore we have true interest in the mercies of god , and merits of christ , we may confidently come , and may comfortably pray , and shall be certainly heard with david in my text , remember not o lord the sins of my youth . amen . a corolary . the soule of man as conjoyned with his body , is in scripture compared to a * candle : non although omnes animae sunt aequales , all souls are equall in essence , yet both in operation ( wherein they must ask the body leave to exercise it self by its proper organs ) as also in duration whilst conjoyned here with the body , there is great difference betwixt them . and we may in humble prosecution of the scriptures metaphor observe seven candles in relation to their continuance in this life : 1. the first and least size is of those who have life in them , but never see light without them . 2. the second size is of such who are born into this world , but die before the concurrence of their will with their judgment , and therefore before their possibility of committing actuall sinne , with the babes of bethlehem murthered by herod . 3. the third is of those who arrive at an ability of actuall sinne , yet expire before they have attained unto the perfection of youth , with the children that mocked the prophet elisha . 4. the fourth size succeeds of those who are in the height and heat of their youth , the proper subject of our foregoing sermon . 5. the fift is of those who cannot be so foolish and fond in flattering themselves , but that they must confesse youth is past with them , though as yet they are not sensible of any decay in nature : these are my pew-fellowes in age , god grant we may beware the atheisticall inference of those in the 2 pet. 3. 4. denying the day of judgment , because all things continue as they were from the beginning of the creation . we are subject to commit the same dangerous mistake in our microcosme as they did in their great world , and to conclude death will never surprise because we finde not in our selves any evident and eminent diminution of our strength , being as able and active as ever we have been in our remembrance . 6. the sixt size is of those whose almond-tree doth flourish , though the budding thereof be no signe of spring , but autumn in them ; god grant they may understand the summons of death , though at distance , listen to , and make good use of them . 7. the seventh and last size is of such who cannot appear in this place , nor come within the hearing of a sermon , no church but a chimney-corner , or a bed is the place of their aboad , whose candle is in the socket , and lamps ready to goe out for want of oyle to feed them . to all these severall sizes , i mean to so many of them as are capable of understanding god in solomon speaks , eccles . 12. 1. remember now thy creatour . i say now , now is an atome , it will puzzle the skill of an angell to divide : now is a monosyllable in all learned ( and many other ) languages , best otherwise the name should be longer in pronouncing than the thing in continuing . god grant that what size soever the candle of our life be , we may instantly remember our creatour . amen . finis . notes upon jonah . by thomas fuller . london , printed for iohn stafford in george-yard neer fleet-bridge . 1656. notes upon jonah : chap. 1. ver . 1. the word of the lord came also unto jonah the son of amittai , saying . some thing must be premised of the name , parentage , time and place of this prophet : his name ( jonah ) signifying a dove in hebrew , but he answered his name rather in flying so fast away , than in want of gall , wherewith he abounded . parentage : son of amittai . men are differenced in the bible , 1. by their fathers : as benaiah son of jehoida . 2. mothers : as joab son of zerviah . 3. husbands : as mary the wife of cleophas . 4. brothers : as judas the brother of james . 5. sons : as simon of cyrene the father of alexander and rufus . but that this prophet was son to the widow of sarepta , i believe no more , than that dinah , jacob's daughter was wife to job . or that ruth was daughter to eglon king of moab : both which are as fondly fabled by jewes , as justly rejected by christians . as for the time and place of this prophet when and where he lived , though here omitted , is supplied , 2 kings 14. 25. he was of gath hepher , a city of the tribe of zebulon , and lived in the time of ioash king of israel . the word of the lord came . ] all prophets and preachers ought to have their patent and commission from god. how can they preach except they be sent ? rom. 10. 15. that is , how can they preach lawfully and profitably , though de facto they preach to their own great harm and others little good . but as long as there is currant coyne , there will be counterfeit . ieroboam's priests under the law , and sheva's sons in the gospel , and at this day some who leap from the loom to the pulpit . i must confesse , an asses head was good food in a famine ; course meat is dainty when no better can be had . but now ( thanks be to god ) great is the company of preachers , able and learned , and for ought i see , the universities afford more vine-dressers , than the countrey can yeeld them vineyards . no necessity therefore , that such blinde guides should be admitted . verse 2. arise and goe to niniveh that great city , and cry against it : for their wickednesse is come up before me . the words contain ionah's commission . the place whither he was sent . what he should doe there . the commission , arise . as if he had said , thou hast long preached in israel to little purpose : great the pains , small the profit of thy ministery . i will therefore transplant thy preaching , to see if it will bring more fruit in another soyle . it is a signe of a ruine of a church , when their pastors are called from their flocks to go to forraigners . as ionah , who was here made non-resident against his will. when the eye-strings are broken , the heart-strings hold out not long after . the prophets are called seers , their departure presageth , that their parishes soon after will dye and decay . for sure the children of israel prospered not long after , that ionah a starre of the first bignesse was falne from that firmament to arise into the horizon of nineveh . goe to nineveh that great city . ] it is more than probable that this city being the metropolis of assyria , was not a little proud of the greatnesse of it , as able thereby to out-face the judgments of god , and to blunt the edge of his revenging sword with the populousnesse of her inhabitants , before it could cut clean through them . but let no city , though never so great , thus presume upon her multitudes ; the greater , the fairer mark she is for the arrowes of gods judgements ( though indeed nothing seems great in his eyes save that man that seems little in his own : ) and god can quickly substract in a day by sword , plague and famine , what health , peace and plenty hath multiplied in seven yeares . this island since the ends of two kingdomes , were made the middle of one monarchy , hath got the addition of great britain , yet if compared to the continent , we may say of it , as lot of zoar , is it not a little one ? isa . 40. 15. behold the nations are as the drop of a bucket , and are counted as the small dust of a ballance , he taketh up the iles as a very little thing . let us the inhabitants thereof not be proud of the greatnesse of it , which probably puffed up niniveh the great city . and cry against it . ] ministers must not mutter , but publickly and strongly cry against sinners : first , because sinners are afarre off : isa . 59. 2. but your iniquities have separated betwixt you and your god. mat. 15. 8. their heart is farre from me . ephes . 2. 13. you who sometimes were afarre off . secondly , because they are deafe . thirdly , asleep . fourthly , dead . if any object , why then it is lost labour to cry against sinners , preaching to the dead is as unprofitable as praying for them . i answer , not so . for it is said , iohn 5. 25. the hour is coming and now is , when the dead shall hear the voice of the son of god , and they that hear shall live . too blame then are those that are cruelly kinde unto their people in sowing pillows under their elbowes . honey-dewes , though they be sweet in tast , doe blast and black the corn : and smoothing of people in their sinnes , though pleasant to the palate of flesh , damneth and destroyeth the soule . and yet this command to cry no whit favours their practice , who change the strength of matter into stentoriousnesse of voice . such peeces make a great report with powder , but are charged with no shot , and are uselesse to the beating down of sin . and it may be said of their crying , that they doe but whisper whilst they hollow . for their wickednesse is come up before me . ] what the particular sin of nineveh was , is not exprest . some think , had that city been arraigned for the sins of sodome , it would have been found guilty : and no doubt sorcerie the sin of the east , was no stranger in her own countrey , and therefore the ninevites thereto much addicted . but that oppression was certainly their predominant sin , may be gathered out of the third of nahum , ver . 1. o bloody city , it is full of lyes and robbery , the prey departeth not . not content to be a queen of those countreys she had subdued , she was a tyrant . so then we see , all sins but oppression especially , though naturally they tend downwards to their centre , and with their weight presse sinners to hell ; yet they doe mount upwards by their cry and clamour , gen. 4. 10. & 18. 20. it were then an advised way for us to make some counter-sounds to drown the noise of our sins , that god may not hear them . first , by sending up sighs from a penitent heart . secondly , prayers and almes , acts 10. 41. cornelius thy prayer is heard , and thine almes are had in remembrance in the sight of god. thirdly , by pleading christ his merits ; that the loud language of his blood may out-noise and silence the cry of our sins . heb. 12. 24. yet let oppressours take notice , that theirs being the sin of nineveh , as it is of an higher nature , so is it of an higher cry than other sins . and let the remorslesse extortioner take this into his consideration : hand-mills , though they grinde not so much , yet they grinde as much to powder as either winde-mills or water-mills , which are farre greater : though these oppressors doe not mischief to so many as nineveh did , yet to so many as comes within their clutches ; they shew as mercilesse cruelty , and this is a sin will come up before god. verse 3. but jonah rose up to flee into tarshish , from the presence of the lord , and went down to japho : for he found a ship going to tarshish ; so he payd the fare thereof ; and went down into it , that he might goe with them into tarshish , from the presence of the lord. but jonah rose up . ] whose superscription doth this book bear ? ionah's . why did he not like alexander , when he was painted lay his finger on his wart ? why did he not conceal in silence his own faults and infirmities ? why did he paint his own deformity with his own pensill ? because the pen-men of the holy word , are unpartiall relators of their own faults , and of them who are dearest and nearest unto them . who speaks more against david than david ? so ignorant was i and foolish , even as a beast before thee . who accuseth s. paul more than s. paul ? 1 tim. 1. 13. i was a blasphemer , and a persecuter , and an oppressour . we learn from s. stephen , acts 7. 22. that moses was learned in all the wisdome of the aegyptians , but in moses in his own writings , we finde no mention or commendation of this his learning . he spared not himself in registring his passion in smiting of the rock , neither spared he to record the cruelty of levi his grandfather , the shrewishnesse of zippora his wife , the idolatry-promoting of aaron his brother , the murmuring of miriam his sister , the prophanenesse of nadab and abihu his nephews . this amongst other reasons may be one to prove , that no scripture is of private interpretation , but that holy men of god wrote it , as they were inspired by gods holy spirit . whereas the books of heathen writers are nothing else but the inventories of their own vertues . what are caesar's commentaries , but commentaries on the text of his own valour ? but for a man thus farre to be unmann'd , as to banish self-love from himself , and with ionah , to put his own flight and fault into the calendar of eternity . who sees not the finger of god in ionah's hand writing this prophecy ? sundry carnall reasons may be alledged for ionah's flight : first , fear of extreme and cruell usage from the wicked ninevites . secondly , despair that his preaching barren in israel should be fruitfull in ashur . thirdly , the strangenesse of the message , distastfull to a jewish palate , to be sent to the gentiles . fourthly , a zeal to his countrey , he might perceive that the conversion of the gentiles would be the eversion of the jewes ; and therefore he was loth to be accessary to the destruction of his own nation . fiftly , that reason alledged by himself in the fourth chap. and ver . 2. he feared to be disproved , because god was so mercifull . but let his reasons , though never so many and weighty , be put into one scale , and gods absolute command weighed against them in the other , tekel , they are weighed in the ballance and found too light . prosper : obedientia non discutit dei mandata , sed facit . the popish tenent of blinde obedience , is true doctrine in this case ; what god commands let 's put in speedy execution , without denying or delaying , or disputing the difficulties that attend it . to flee . ] god bids ionah goe , and he flyes , he supererogates , but in a wrong worke . in him the proverb findes truth , the more haste , the worse speed . we see then , those that want legs to go in goodnesse , can finde wings to flye in wickednesse . the elders of the jewes ( probably aged grandsires ) how late were they up that night our saviour was betrayed ? how early did they rise that morning he was condemned ? how duly did they attend the whole day he was crucified ? who otherwise ( no doubt ) would have been in their beds as drowzie as dormice . it is not therefore the greatnesse of the strides , nor the swiftness of the pace , but the rightnesse of the way which maketh our going pleasing unto god. 1 cor. 9. 24. so run that ye may obtain . and if , with david , we cannot run the way of gods commandements , let us goe them ; if not goe , let us creep . and this may comfort us , that though ▪ we goe not so swift in our calling as we could desire , yet we goe in our calling : our pace , though not fast , is firm ; and still by degrees we draw nearer and nearer to that niniveh , to which god hath sent us . to tarshish . ] what and where this tarshish was , authors only agree , in disagreeing . let this suffice : be this tarshish in asia , be it in africa ; be it city , be it countrey ; be it sea , be it continent : this sure i am , it was not that nineveh to which ionah was sent . from the presence of the lord. ] it were great ignorance in us to charge ionah with such ignorance , as if he thought it absolutely possible to flye from gods presence : and if he had been so erroneous , he made the most unadvised choice , to flye to the sea , where there appears the most evident demonstration of god's powerfull presence . psal . 107. 23. they that go down into the sea in ships , &c. the sight of the sea might have been a remembrancer to an atheist , and put him in minde of a god. esau went to kill his brother iacob , but when he met him his minde was altered , he fell a kissing him , and so departed . thus the waves of the sea march against the shore , as if they would eat it up : but when they have kissed the utmost brink of the sand , they melt themselves away to nothing . and this spectacle must needs make a man acknowledge a deity . so then , these words to flye away from the presence of the lord , are not simply to be understood ; there being no flying from god , but thus : from god , an angry judge for our sins ; to god , a merciful father in our saviour . by this phrase then is meant , he deserted the office of a prophet , he forsook and relinquished the ministeriall function , whereabout god had imployed him . thus to be in gods presence is used in holy writ , deut. 10. 8. the lord seperated the tribe of levi to stand before the lord. 1 kings 17. 1. as the lord liveth , saith elias , before whom i stand . what kinde of men then ought we ministers to be ? how decently ought we to demean and behave our selves , who are chaplains in ordinary to the king of heaven . every moneth is our waiting month : we are bound to constant and continuall attendance . it was the title of the angel gabriel , luke 1. 19. i am gabriel that stands in the presence of god , i. e. ever ready to be sent of him in any imployment . now as angels are gods ministers in heaven , so ministers are gods angels on earth , and stand in his presence from which jonah did flye . and he went down to japho , for he found a ship going to ta●shish . ] japho was the port of ierusalem , distant from thence some thirty miles , in the tribe of dan , afterwards called ioppa . here ionah findes a ship for his purpose ; how all things seem to favour and flatter his flight . he lights on a ship , the ship sets saile , and at the first the tyde serves , the winde seconds them . let us suspect our selves , and search our actions whether they be not wrong , when we run without rub , and sayle without remora : for the first entrance into sinne is easie and pleasant ; whereas in good actions when we begin them , it is a thousand to one , but that the devil or our corruptions , start some enemies or obstacles to hinder us . so he payed the fare thereof . ] jonah herein seems to be a man of a good conscience . hearken ye detainers of the wages of the hirelings : know that oppression , the master whom you serve , will deale otherwise with you , than you deale with your servants : for the wages of sin is death , and that shall duly be paid you . and you servants who have received your hire afore hand , deale not worse with your masters , for dealing the better with you , but conscionably doe your worke , that the out-landish proverb may not be verified in you , he that payes his servants wages afore hand , cuts off his right arme : that is , occasions him to be lazie and slothfull . that he might goe with them to tarshish from the presence of the lord. ] pharaoh's dreams were doubled , because it was a thing determined by god , gen. 40. 42. so these words were doubled in the text , to show that it was no suddain motion or project whereon ionah stumbled unawares , but it was a purpose consulted , concluded , debated , determined . he would , that he would flye from the presence of the lord. now , it is the opinion of some , that ionah altered his calling and turned merchant , but this is more than can be proved out of the words . traffique in it self is lawfull , making those wooden bridges over the sea , which joyn the islands to the continent , adopting those commodities to countreys , whereof they are barren themselves by nature . but it is not fitting that the tribe of levi should change lots with the tribe of ashur ; or that those who have curam animarum , should take upon them curam animalium : apply themselves to husbandry , grasing , or any mechanicall trade . verse 4. but the lord sent out a great winde into the sea , and there was a mighty tempest in the sea , so that the ship was like to be broken . but the lord. ] though the man did thus leave his master , yet the master will not thus leave his man : but sends a pursevant after him . learn from hence , god is carefull for his servants , though they be carelesse for themselves . gen. 19 16. thus also was god mercifull to thomas , ( who , for his temper , may be called , the ionah of the apostles ) making a new apparition for the confirming of his faith , iohn 20. 26. let us pray to god , that he would love us to the end ; that though we forsake him , he would not forsake us . that though we forget the duty of children to him , he would be pleased to remember the love of a father to us . and here we may admire gods goodnesse to take such pains about the recalling of a froward sinner . lord ! what was ionah that thou shouldst regard him ? or the sonne of amittai , that thou shouldst visit him ? sent out a great winde into the sea. ] god is the commander of the windes , and hath them at his beck as the centurion had his servants . he saith to the east winde , goe , and he goeth , exod. 10. 13. and the west winde , come , and he cometh , exod. 10. 19. and to the south winde , doe this , and he doth it , psal . 78. 16. if it be objected , that the devil is styled , ephes . 2. 2. the prince of the power of the ayre : and therefore ( to give the devil his due ) sithence winde is nothing else but ayre moved by vapours : it may seem to be a subject of the devils dominions . i answer , the devil is no absolute prince of the ayre , no monarch , but onely he hath a deputed command therein under the god of heaven . and satan dares not for the fear of a praemunire exceed his commission , and endeavour any thing in the ayre , without gods expresse command or permission : much lesse can witches and conjurers ( lieutenants under the devil ) perform any thing therein . and as for the heathens fancie , which make aeolus god of the winde , it is lighter than the winde it self . so that the ship was like to be broken . ] here a difficult objection may be started . how could it stand with gods justice to put so many innocent mariners in hazard and jeopardy of their lives for the sinne of ionah alone ? but these sheep , what have they done ? will god destroy the righteous with the wicked ? shall not the judge of all the earth doe righteously ? i answer , first at large . in god's proceedings what we cannot conceive to be good , we must not condemn to be bad : but suspect our selves , suspend our censures , admire his workes , which are never against right , though often above reason . to come nearer : god need not pick a quarrell with man , he hath just matter enough at any time to have a controversie with him , and to commence actions against him . these mariners , though not guilty with ionah in this particular act ; yet had deserved this punishment of god , for their former manifold transgressions , from which no man is free . yet god hastened this punishment upon them for jonah's presence with them . wash not in the same bath with cerinthus , decline the society of notorious sinners , rev. 18. 4. gold , though the noblest mettall , loseth of his lustre by being continually worn in the same purse with silver : and the best men by associating themselves with the wicked , are often corrupted with their sinnes , yea and partake of their plagues . yet when men are implunged in misery , through the faults of others , and suffer for company for the sins of others , ( as men in suretyship , undone by the prodigality of their friends for whom they were bound , let them reflect their eyes on their own faults , and know that though they be innocent in this particular , yet they have deserved this punishment of god for some other sin . and god may justly take advantage at his own pleasure to inflict the punishment . however , let them know themselves for sinners in an high degree , who involve others within the very and latitude of their owne punishments ; as drunken husbands , who by their prodigality drown'd their whole family in a sea of want , making their wives , children , servants , cattle pinch and pine through their riot , and excesse . for our parts let us labour to attain to true piety , that so we may rather be a ioseph , whose goodness may make a whole family to prosper ; rather one of those ten righteous , for whose righteousnesse a whole sodome might be saved ; then an achan , for whose sins an army may be routed ; or a ionah , for whose fault , a whole ship full of men was like to be broken . verse 5. then the mariners were afraid , and cryed every man unto his god , and cast the wares that were in the ship into the sea to lighten it of them : but jonah was gone down into the sides of the ship , and he lay down , and was fast asleep . then the mariners were afraid . ] these words afford an harder than sampson's riddle : out of the bold came fear . out of the prophane , piety . out of the covetous , came casting away of goods . mariners they are the hardiest of all people , so alwayes in danger , that they are never in danger , as if their hearts were made of those rocks , amongst which they use to sayle , yet see they feared . they are accounted a prophane kinde of people , a-kin'd unto the unjust judge , luke 18. 2. they are esteemed the nazareth of the world , out of which cometh no good ; yet see , they pray . they are generally covetous , venturing their lives for lucre : yet see , they cast away their goods . whence we may learn , that afflictions are able to affright most prophane men into piety : whether really inflicted , as unto pharaoh ; or certainly denounced , as unto ahab . wherefore , let us labour that we be as good , when afflictions are removed , as when they are inflicted ; as pious in wealth , as in want ; as well affected in health , as in sicknesse , that in prosperity we prove not apostates from those pious resolutions , which we made in adversity . when david had appointed solomon king , 1 kings 1. 36. benaiah the son of jehoiada answered , amen . and the lord god of my lord the king , say , amen . so when in afflictions we have made any vowes of future piety , if we have deliverance , let us pray to god to ratifie and confirm our resolutions ; and to give us strength to fulfill and perform them : lest otherwise we take but a lease of piety , during the term that the tempest doth last , & relapse to our former wickedness when the calm begins . and cryed every man unto his god. ] generall punishments must have generall prayer and humiliation , otherwise the plaister will be too narrow for the sore . to his god. the ship was fraught with a miscelanie of all nations : it was a babel , and contained a confusion of as many religions , as that of languages : none were at a losse for a deity to pray to . ( so an unnaturall sin was atheisme ) yet wofull then was the estate of the world , when one could not see god for gods. but let us now be thankfull , that as the true serpent of moses , eat up and devoured the seeming serpents which iannes and iambres the aegyptian inchanters did make : so now , in the civillized world the knowledge of the true god hath devoured and done away all fancies and fables of faigned gods. neverthelesse , as the heathens in this ship , so every christian may still pray to his proper god. my lord and my god , saith thomas . i thank my god , 1 cor. 1. 4. the same is god to all in generall , and to each in particular . and cast the wares that were in the ship into the sea. ] skin for skin , and all that a man hath , will he give for his life , act. 27. now if life be so dear , how dear is the life of our life , the eternall happinesse of our soules ? what shall a man gaine , if & c ? therefore when it cometh in competition , whether we shall lose our soules , or our goods ; let us drown our outward pelfe , lest it drown us ; let us cast it away , lest we be cast away by it . woe be to him that loadeth himself of thick clay , hab. 2. 6. rather as ioseph saved himself from his mistris , though he left his garment behinde him : so it matters not though we lose ( the clothes of our souls ) our earthly possessions ; so be it our souls themselves still remain safe and entire . and if in such a case we must forgoe our goods , much more must we forsake our sins which are good for nothing , but to sink us down to destruction , heb. 12. 1. le ts lay aside every waight , and the sin that doth so easily beset us . and not onely pray to god to assists us , but with the mariners in the text , back and second our prayers by using all lawfull means for our own safety . but jonah was gone down into the sides of the ship . ] i here reade a contradiction in jonah's actions : he went down into the sides of the ship ; this favours of flight and of fear : and there he slept ; this of confidence and security . yet wonder i not that i cannot make sense of jonah's actions , who surely at this time could scarce make sense of his owne . sin distracts men , and makes them at the same time imbrace contradicting purposes : so that their resolutions fight as the twins in rebecka's womb , and are as contrary to themselves as to god's lawes . see jonah at one instant , formidat & audet . and lay down , and was fast asleep . ] an emperour hearing of the death of one of his subjects , who was deeply indebted , sent to buy his bed , supposing there was some opium , or soporiferous vertue therein , that he could sleep so soundly thereon and be so much ingaged . surely this emperour would have proved a 〈◊〉 chapman to have purchased jonah's ship ; who , notwithstanding he had so many things within , without , about , above , beneath to disturb him , yet , as if the rossing of the waves , had been the rocking of this cradle ; and the roaring of the windes , lullabyes in his ear , was fast asleep . learn , first , it is a great sin with jonah to be drowsie , when the rest are at their devotion , and yet many such separatists , and non-conformists we have , who by their sluggishnesse divide themselves from the whole congregation . indeed , eutiches had some plea for his sleeping , because s. paul's sermon was continued untill mid-night . but we may say to our people , as our saviour to his disciples , what ? can ye not watch with me one hour ? secondly , it is a great sinne with us ( with jonah ) to be secure , whilst we ( with others ) are in a common danger , and calamity . consider the present estate of the christian church ; is it not tossed with the tempest of warre , as bad as jonah's ship ? it lost an anchor , when the palatiuate was lost . it sprung a leake , when rochel was taken . one of the main masts thereof was split , when the king of sweden was kill'd . though we in this island be safe in the sides of the ship , yet let us not be sleepy as ionah ; but with our prayers commend to god the distresses of our beyond ▪ sea ▪ brethren ; and thank god that we ( like gedeon's fleece ) are dry , when the ground round about is wet with weeping ; steep'd in teares , bedew'd with mourning . thirdly , persevering in sinne besots men , and makes them insensible of the greatest dangers . it makes men like nabal , their heart dyes within them , and they become like a stone ; so frozen in their sinnes , that no fear of hell-fire can thaw them . thus david , when he kill'd uriah , seem'd to kill his own conscience . how was he berest of sense of sinne and punishment for nine moneths together ; yea , the time of bathsheba's deliverance was come , but the time of david's repentance was not come . who ever saw the sun so long in an eclipse ? let us therefore stop sinne in the beginning : for prophanenesse as well as piety is advanced by degrees , and in the progresse thereof , hath certain stages before it comes to the journeys end . crush it therefore in the first motion before it comes to be a setled thought ; in the thought , before it break forth into action ; in the action , ere it become a disposition ; in the disposition , ere it be an habit ; in the infant-habit , before it become inveterate , and another nature . and here also we may see how desperate security in wicked men hath by usurpation intituled it selfe to be true valour . men count wicked men full of sortitude , which run on gods drawn sword without any feare ; when alas ! it is nothing but a sottish security arising from a seared conscience . will any say , that it is true valour in a bedlem that he feels no pain , whose limbs are benumm'd and past sense . verse 6. so the ship-master came to him , and said unto him , what meanest thou , ô sleeper ? arise , call upon thy god , if so be that god will think upon us , that we perish not . so the ship-master . ] the ship-master that was , ( but now no master of it , the tyranny of the tempest commanding both it and him ) begins to bestirre him . great men must not thinke to be priviledged from danger by the eminencie of their place . mordecai to hester : think not thou shalt escape in the kings house more than all the iewes . yea , sometimes great men are in the greatest dangers , they are most aimed at , fight neither against small nor against great , save onely against the king of israel , 1 kings 22. 31. now sithence there was a governour in a ship , it teacheth us that no company can long subsist without order and superiority one above another : from the courtiers to the prisoners , gen. 39. 22. ioseph had all the prisoners in the prison committed to to his hand . ten is but a small number , yet moses made governours over ten , exod. 18. 21. yea , as there is michael the archangel in heaven , so is there beel zebub the prince of devils in hell : so much order there is in the very place of confusion . away then with the anabaptist , who would set all men at odds by making all men even . for a common-wealth to want chiefe , it is the chiefe of all wants , every man will doe what he list , few what they should : too much liberty would make men slaves to their own self-will . let us therefore be subject to the higher powers , knowing that there are no powers but of god. came unto him , and said . ] every one in authority ought to look unto those which are under their command ; otherwise they shall answer to god for such faults as those commit which are under their charge , through their over-sight and neglect . christ is said to have baptized ▪ iohn 3. 23. and yet it is said , iohn 4. 2. that he himself baptized not , but his disciples . we see that the deed of the servants being done by the countenance and command of the master , is attributed and ascribed to his master as his own proper work . if the master hears of his servants drunkennesse , and punisheth it not , it is the masters drunkennesse . if the master hears of his servants prophaneness , and reproves him not for it , it is his prophanenesse . blame-worthy then are those magistrates who would have the profit , not the pain ; the credit , not the care of their place and charge : so that they deale with those that are under them , as david did with adoniah , they will not so much as trouble themselves to say to offenders , why doest thou so ? what meanest thou , ô sleeper ! ] see here the gentile teacheth the jew , the pagan preacheth to the prophet , and he is content to hear him . how faulty is their pride , who count it an imbasing of their knowledge to listen to the advice of others , who in any respect are their inferiours , ioh. 9. ver . 34. yet david hearkned to the advice of abigail , abraham to the counsell of sarah , apollos to the instruction of aquila and priscilla , yea solomon ( the wisest of earthly kings ) had a council of aged men which stood before him . neither need any man think much to learn of the meanest of men , who may be taught by pismires and lillyes . yet when inferiours on just occasion adventure to counsel those that are above them , that their counsell may better relish , let it be seasoned with these three ingredients , first , secrecie . this alone was good in peter's reproving of our saviour , mat. 16. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he took him aside . secondly , seasonablenesse . abigail , 1 sam. 25. 36. told drunken nabal neither more nor lesse , till the next morning : she thought her physick would work the better , if she gave it him fasting . thirdly , humility . naaman's servants : father , if the prophet had bid thee some great thing , wouldst not thou have done it ? 2. kings 5. 13. they brought not onely good logick , reasoning from the greater 〈…〉 but also good ethicks , father . these cautions observed , meaner persons by gods assistance , with hope of successe , may take upon them to advise their betters . arise , and call upon thy god. ] he doth not onely reprove him for what he had done amisse , but also directeth him in what he should doe well . they are miserable guides , that tell the wandring traveller , that he hath lost the way , but tell him not how to finde it . arise . ] men must put away all lazinesse , when they prepare themselves to prayer . indeed , when in sicknesse we are gods prisoners , then we can only rouse up our souls and not arise in our bodies ; then , with hezekiah , we may lye on our bed and pray , pleading to god , as mephibosheth to david , that his servant is lame : but otherwise , cursed is he that doth the work of the lord negligently . the first fruits of the asse was not to be dedicated to god in the leviticall law , but the neck thereof was to be broken . let us break the asses neck , let us banish all sloth and laziness when we goe about to perform any service of god , call upon thy god. ] because perchance the ship-master had a great opinion of the sufficiency of ionah's god , or because he might have a conceipt that ionah's prayers might be more prevalent than his owne . aeschinus said unto his uncle mitio , in the comedie : tu potius deos comprecare , nam tibi eos certo scio , quo vir melior es , quam ego sum , obtemperaturos magis . or else he onely aimed at a generall collection of prayers , hoping that that cable-rope would be strongest that was twisted of most severall cords . if so be that god will think upon us , that we perish not . ] it is worth our search to know , when these words , if so be god will , are to be inserted into our prayers , and when they must be omitted . when we pray for pardon of our sins , then we must omit them : for god hath said , at what time &c. i will put all his wickednesse out of my remembrance . now let us not dispute of what is determined suspect what is sure . god saith , he will. let us not say , if so be god will. if our repentance be unfaigned , our pardon may be undoubted : in such a case , let us come to the throne of grace with boldnesse in the assurance of faith , with reasoning , trust perfectly in grace . but when we pray for the removall of punishment , then these words are no parenthesis , but an essentiall part of our prayers , then we must submit our selves not our wills , but thy will be done ; then with children we must not cry to carve our own meat , but eat that which god our father cuts for us , though it be untoothsome for our palats to tast , it is never unwholsome for our stomachs to digest . verse 7. and they said every one to his fellow , come and let us cast lots , that we know for whose cause this evill is upon us . so they cast lots , and the lot fell upon jonah . and they said every one to his fellow . ] the apprehension of the present danger , was the cement that did glue and unite their different judgments and affections , to resolve on that , which they conceived was for their generall good . it is likely that the beasts in the arke when they were in a common danger of drowning did agree together , and for that time dispence with their mutuall antipathies . grant then that we have severall tempers , humours , opinious ; yet the apprehension that we have one grand unpartiall enemy , the devil , who like a roaring lyon seeks to devour us : this should make us centre our votes in such resolutions , which are behoofull for all our goods . come let us cast lots . ] the use of lots was very antient amongst both jewes and gentiles . they were of three natures , 1. the lot divinatorie , used by haman , hest . 3. 7. and as for this kinde of lot , it is utterly unlawfull , we have no such custome , nor yet the churches of god. secondly divisorie , obad. 11. mat. 27. 35. thirdly consultory , lev. 16. 21. iosh . 7. 18. 1 sam. 14. 42. these are lawfull , if used lawfully , with these cautions : first , in matters of difficulty ; as quicksilver in the iliaca passio , when nothing else can untwine the gutts ; in perplext and intricate causes . secondly , in matters of consequence , otherwise there may difficiles nugae ; riddles not worth the reading . hard shells without a kernell not worth the cracking . difficulties which deserve not the resolving . thirdly , they are to be ushered with prayer , as in the choice of matthias , act. 1. fourthly , that nothing therein be attributed to chance , prov. 16. 33. the lot is cast into the lap , but the whole disposition thereof is from the lord. whole . fortune , that god of mans making ; is a meer idol of dagon : and falls down at the approach of the arke of god's providence : loosing both head and hands , power both to plot and perform . it is not fortune blinde through ignorance that cannot see , but divine justice blinde through impartiality that will not see , which ordereth the matter . lastly , no cousenage or deceit is to be used in them . lots are gods scales , wherein he weigheth matters of seeming equallity , and showes which preponderates : they therefore that falsifie this ballance of the sanctuary , must needs be abomination in the sight of god. now because lots may say to cards , what naomi sayd to boaz , they are neer unto us , and of our affinity ; something also of the use of them . it were no great harm if there were no other cards used , than those of clothiers about wooll , and of mariners in the ship . but as for cards to play with , let us not wholly condemn them , lest lacing our consciences too straight , we make them to grow awry on the wrong side . such recreations are lawfull if we use them as ionathan tasted the honey , putting forth the end of his rod he touched a little of it , and his eyes were cleared . but let us take heed of a surfeit , into which those doe fall who either play out of covetousnesse , or for more than their estates can bear , or constantly and continually ; all their meat is sauce , all the dayes in their almanack play-dayes , though few holy-dayes . the creation lasted but a week , but these mens recreations all the dayes of their lives ; such using of lawfull exercises is altogether unlawfull . that we may know for whose cause this evil is upon us . ] the best man in the ship carried sinne enough about him to drown himself , ship , and passengers . but this milk we suck from the brests of our mother eve , to shift and post off the fault from our selves , how guilty soever we are , 1 sam. 15. 9. but saul and the people spared agag and the best sheep : now ver . 15. it is said , they have brought them from the amalekites , for the people spared the best of the sheep . he that was the greatest in the sinne , would not be at all in the shame . should god scourge this land with famine , or any other generall punishment , the courtiers would impute the cause thereof to the covetousnesse of the citizens : the citizens to the prodigality of the courtiers : the rich to the unthankfulnesse , discontented murmuring of the poor : the poor to the hard-heartednesse of the rich : the laity to the clergies want of preaching : the clergie to the laities want of practising : every one would post the fault from himselfe , and be inquisitive with these mariners , for whose fault this evill was upon them . finis . notes, typically marginal, from the original text notes for div a40656-e280 * gen. 43. v. 11. * eccles . 12. v. 11. notes for div a40656-e660 * i v. 1 notes for div a40656-e13320 * job 18. 6. prov. 20. 27. a comment on the eleven first verses of the fourth chapter of s. matthew's gospel concerning christs temptations delivered in xii sermons at st. clements, eastcheap, london / by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40659 of text r31517 in the english short title catalog (wing f2421). 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. 189 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40659 wing f2421 estc r31517 12034104 ocm 12034104 52861 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. a40659) transcribed from: (early english books online ; image set 52861) images scanned from microfilm: (early english books, 1641-1700 ; 1010:19) a comment on the eleven first verses of the fourth chapter of s. matthew's gospel concerning christs temptations delivered in xii sermons at st. clements, eastcheap, london / by tho. fuller ... fuller, thomas, 1608-1661. [14], 188 p. printed by ja. cottrel for george eversden ..., london : 1652. reproduction of original in the union theological seminary library. eng jesus christ -temptation -sermons. bible. -n.t. -matthew iv -sermons. a40659 r31517 (wing f2421). civilwar no a comment on the eleven first verses of the fourth chapter of s. matthew's gospel, concerning christs temptations. delivered in xii. sermons fuller, thomas 1652 33299 123 100 0 0 0 0 67 d the rate of 67 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-09 tcp assigned for keying and markup 2002-10 spi global keyed and coded from proquest page images 2002-11 john latta sampled and proofread 2002-11 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a comment on the eleven first verses of the fourth chapter of s. matthew's gospel , concerning christs temptations . delivered in xii . sermons , at st. clements eastcheap , london : by tho. fuller , b. d. and minister of waltham-abbey in essex . london , printed by ia : cottrel , for george eversden , at the golden ball in aldersgate-street . 1652. to the right honorable , and truely religious , the lady isabella , countess of northampton . madam , some , at the first sight , may much admire what iacob meant , in sending so mean a present to so mighty a person as ioseph , the governour of egypt : a little balm , and a little honey , spices , and myrrhe , nuts , and almonds . for , as the quality of most of them was not costly , so their quantity ( a little of either ) was not considerable . the same exception lies against my presenting this small treatise to your hohonour . zoar , is it not a little one ? and the composure thereof so plain and homely , that it is not worthy the notice , much less the patronage of your ladiship . but for iacob , all is answered in three words : they were the best frvits of the land . indeed , as canaan was a country plentiful with provisions for self-subsistence ; so it was but barren of barter with forraign lands ; chiefly , because god intended it for an entire place in it self , and not to mingle either merchandise or manners with other nations . the same in effect i alleadge in mine own excuse , that this is the best expression of thankfulness , that my present condition can afford ; and my meanness is not capable in any other way to deserve the least of those many favors which your honour hath conferred upon me . and as iacob sent so small a quantity of each kinde ( not because he grutched greater proportion thereof , but ) conceiving a greater bulk would rather be more wearisome to the bearers , then welcome to the receiver : i , in like manner , ( who could have more , not better ware in this work ) to avoid tediousness , have purposely shortned the same . and although your honour shall not ( as in iacob's present ) finde honey here , ( which was never offered to god in any sacrifice ) i mean , though in this treatise there be no luscious , & palate-pleasing wit and eloquence , yet i assure your ladiship ( if daigning to read it ) that you will meet with balm ( and that of the best kinde , from gilead ) therein ; the true comfort and consolation , which we may gather to our selves in all our temptations , from christs here triumphing over satan in the wilderness . be pleased therefore , madam , favourably to accept the fruits of my weak endeavours . but why speak i of the the fruits , whilst i remember a pleasant passage , acted by the simplicity of a poor spaniard ? when a father of the inquisition sent unto him for some pears growing in his hort-yard , poor man presently pluckt up the tree , fruit , root , and branch , and presented it unto him . what , sudden fright , and servile fear , to prevent danger , made him to over-do , in his willing unwilling compliance with that churlish and cruel inquisitor ; that , my real respect , and cordial gratitude , doth cheerfully perform , in my addresses to your honor , one of the most civil of your greatness , as courtesie is the truest badge of ancient nobility . i desire , that not onely the leaves , buds , blossoms , green , ripe fruit i can bear , be presented to your ladiship , but could wish that the whole tree were worthy of your honours acceptance . the good lord of heaven croud all happiness on your self and noble lord in this life , and crown you both , with that hopeful posterity which in due time he may bestow upon you , with eternal happiness hereafter . the daily prayer of your honours , in all christian service , tho. fuller . to my constant auditors at st. clements eastcheap . it is spoken of noah in the plural , ( what is said in the singular of others ) that he was perfect in his generations ; because he lived in one generation before , and another after the flood . a sermon preached , serveth but an auditory ; a sermon printed , auditories ; and ( if pious in it self ) not onely the present , but ensuing age , may partake of the profit thereof . it was the wish of job , oh that my words were printed in a book ! meaning the ancient printing , ( opposite onely to speaking ) which is a maiden , sole , and single , useful chiefly for the continuance of the original : but had the mystery of modern printing , ( opposed also to writing ) which is a mother , fruitful with the propagation of many copies at once ) been extant in his age , job no doubt would have enlarged his wish thereunto , as not onely the surest means to keep , but swiftest to communicate his minde and meaning to posterity ; the main motive , with me , to publish my present pains : hoping , in some degree , they may prove not unuseful to such as peruse them . if any say , these are not the sermons you preached unto us , because there is much contracted in the press , of what you enlarged in the pulpit ; let them know , the hand , when the fist is closed together , is the same with the same hand , when the fingers were stretched forth , and palm thereof expanded . indeed satan is justly taxed in this * treatise , for curtailing scripture , and leaving out words of consequence in his alleading thereof : but i cannot be justly censured , if omitting , inserting , transposing , altering , and chiefly abridging what i preached ( making a decoction of sermons into a comment , and therfore boiling them down to a fifth part ) for , being mine own , i may order them as i am advised for my best conveniency . yet why call i them mine , which formerly were god's , and yours , as now they are the whole world's ? god's , by whose assistance they were composed , on whose word grounded , at whose glory aimed . yours , as first intended for your instruction , delivered to your attention , digested ( i hope ) by your meditation , and now published for your further edification . to conclude : it is as generally as confidently reported of the ancient british ( now the welsh ) nation , that they never ran away in battel , till their general or leader first forsook them . oh that we might demean our selves valiantly in our christian warfare , until christ , our captain , desert us ; which will never come to pass , seeing we have both his faithful promise of assistance , and cheerful precedent of his valour , foiling of satan in this his remarkable combate . to the protection of which blessed saviour , you are commended , by yours to his power , tho. fuller . christ's first temptation to despaire . sermon i. matth. 4.1 . then iesus was led of the spirit into the wilderness , to be tempted of the devil . the eleven first verses of this chapter containe the most glorious combat that ever was fought on earth , if we seriously consider , 1. the eminencie of the persons ; generals seldom fight duels as here ▪ the prince of peace against the prince of da●kness . 2. the spaciousness of the place , the wilderness , where they were not pent and confin'd by intruding spectators , but had rehoboth ▪ elbow-room , each of them to exercise their activity to the utmost . 3. the concernment of the cause , no less then the salvation or damnation of the elect. had satan worsted christ in this combate , he had defeated the salvation of mankinde . 4. the length and fierceness of the fight , * fourty dayes ; long battels are seldome hot , hot battels are seldome long ; this was both . lastly , the clearness of the conquest ; the success of some fights hath been in such a twilight , that after the battel ended with the swords of souldiers , they have been begun with the pens of historians , disputing who got the better ; so equally hath the victory been divided betwixt them : but here the devil was quite routed , forsook the field , & after left our saviour sole conqueror , and the angels hitherto the invisible spectators of the fight , were afterwards witnesses of his victory , yea attendants on his triumph ; they ministred unto him . we will take the words of the text as they lie in order . then . then ? when ? immediately after the ending of his baptizing , and immediately before the beginning of his preaching , vers. 17. then began iesus . in spiritual feasts , it is no bad manners for the entertainer to cut for himself before he carve for his guests . the first doctrine concerns ministers . such as intend to enter into the ministery , must expect temptations . it is an expression reported and approved by master perkins , that four things make a divine , ( to the first three i concur chearfully and willingly ; to the fourth and last i consent fully , but sadly ) namely , reading and meditation , prayer and temptation . the second doctrine is general to all christians . after a more then ordinary elevation of thy soul in grace , suspect and expect a sudden temptation . as sure as the valley attends on a hill in nature ; so after an height of holiness in thy soul ( too fine ware to have much measure of ) beware a depression , concavity , and hollowness of a temptation . i speak not this to make any good christians fearful , but all watchful ; not any to despair , but all to be discreet . you ministers speak much of temptations , it is a great topick in your sermons : but for my part ( saith many a man ) i never had temptation as yet , and know not what belongeth thereunto . it is too too suspicious , that the great work of conversion is not as yet sincerely wrought in thy heart , and satan needs not besiege that soul with temptations , which is already in his peaceable possession ; but if thou beest truly converted , how old soever , thou art young enough to be tempted . a country-man riding with an unknown traveller ( whom he conceived honest ) over a dangerous plain ; this place ( said he ) is infamous for robbery : but for mine own part , though often riding over it early and late , i never saw any thing worse then my self . in good time , replied the other ; and presently demanded his purse , and robbed him . brag not that thou never hast had a temptation ; it may surprise thee in that very instant wherein thou boastest that thou wert never tempted . wherefore , be not high-minded , but fear . was led into the wilderness . let this qualifie the harshness of the phrase , mark 1.12 . the spirit driveth him ; but how ? not as a ship is driven by a tempest , not as the horses and chariots driven by iehu , furiously : but , to joyn matthew and mark together , he was led-driven , by a mixt motion : led , there is willingness ; driven , a kinde of violence : led , there is freedom ; driven , there is force . the sum is this : an efficacious impression from the spirit met in christ with a voluntary condescention thereunto , and susception thereof . i see then no cause of cavil , that effectual grace , when it works irresistibly on the soul of a convert , must needs prejudice and destroy the liberty thereof . i may say in such a case , a man is led-driven to repent , led-driven to believe : parallel whereunto , i may say , he doth come-drawn to repent , according to christ's expression , ( ioh. 6.14 . ) no man cometh unto me , except the father , who hath sent me , draw him . sic ●uvat trabi : a pleasing force entertained by mans freenes ; led and driven . the doctrine is this : such as do not rashly run themselves into a temptation , but are led into it by divine providence , may with christ confidently expect a comfortable issue out of it . now they run into a temptation , who leave their calling to meet it : they are led into a temptation , who go on in their vocation , and a temptation encounters them ; so that ( because they may not go back in their calling ) they must either go over it , or under it , or thorow it . now a man in his calling , is twice as strong to resist the temptation , as one out of it . a fish is twice as strong in the water , as on the shore ; but a four-footed beast is twice as strong on the land , as in the water . the reason is , because the water is the proper element of the one , and earth of the other . thy calling is thy element , wherein thou art most able to resist temptation . when esau came against him , ( gen. 32.9 . ) iacob with two excellent arguments importun'd gods protection : one from gods command , thou saidst unto me , return into thy country : the other from his promise ; thou saidst unto me , i will deal well with thee . both these reasons mayst thou enforce upon god to preserve thee , when a temptation assaults thee in thy calling : his command , six days shalt thou labour ; his promise , that he will keep thee in all thy ways , ( whereof thy calling is , next the serving of god , the highest : ) and thou mayst comfortably presume that he will either remove the temptation , or make thee victorious over it . use 1. to confute such who on the proud opinion of their strength hollow in the ears of a sleeping temptation , and tempt it to tempt them ; dealing therewith as asahel with abner , ( 2. sam. 2. ) abner would willingly have declined the fighting with asahel ; but the other prosecuted , yea persecuted him to fight , and was slain by him . some temptations may be said to have no minde to meddle with us , but that our pride and business must be tampering with them . we should not be so forward , if we considered how hard a thing it is to get out of a temptation . we usually say , such a man is run into debt : but if afterwards he hap to pay his engagements , we say not that he is run out of debt , but he is crept out of debt . swift may the motion be into a temptation , but slowe the recovery out of it . into the wilderness . i observe , solitariness is most advantageous for the devil to tempt us . therefore christ sent always his disciples by two's , when to preach , luk. 10.1 . when to fetch the colt , matth. 21.1 . when to bespeak the room for the passeover , mark 14.13 . and this perchance was one reason why christ in the choice of his apostles and disciples pitch'd on an even number , twelve of the one , and seventy of the other ; that if he should have occasion to sub-divide them , they should fall out into even couples , and no odde one to lack a companion . however , no place comes amiss to the devil to tempt in : paradise , where he tempted our first parents : a palace , where he tempted david with pride , in numbering his people : an upper room , where he tempted iudas to betray christ : the congregation , ( the apostles being present ) where he tempted ananias and sapphira to tell a lye . but satan is in his throne , most potent and powerful in a solitary place , in the wilderness . what was the devils design in tempting of christ ? he had a double designe . 1. if possible ▪ to wound him with sin , which if he had effected , he had frustrated the salvation of mankind , satan knowing he could not save others , who sinned himself . seeing satan must needs know already that christ was the son of god , why would he adventure on a labour in vaine , seeing it was impossible to make him sin ? iam. 1.13 . ) god cannot be tempted with evil . now satan must needs know that christ was the son of god , by what he had seen and heard ; he had heard gabriels salutation to the virgin mary ( luk. 1.35 . ) that holy thing which shall be born of thee , shall be called the son of god : the angels singing to the shepherds ( luk. 2.11 . ) to you is born a saviour , which is christ the lord . the prophecie of simeon ( luk. 2.34 . ) plainly describing him for a saviour ; yea , satan had seen the spirit of god descending on him as a dove ( mat. 3.16 . ) and god owning him from heaven , for his welbeloved son . all these observed by satan , must needs infallibly inform him that christ was the son of god , and therefore it was a wonder that the devil would tempt him . all these did only amount to vehement suspitions , whereby satan might probably conjecture , but could not certainly conclude him the son of god . i mean , thus he could not hereby collect , that christ was the second person in the trinity incarnated , assuming mans flesh and nature upon him . he knew him to be the son of god by grace and adoption , such an one as david and other men were , and a most eminent person in piety and holiness : he knew also that he was the redeemer of israel , such as moses , ioshua , and the rest of the judges were : all of them saviours of their people by temporal deliverances from their enemies : but he knew not certainly ( though he shrewdly suspected ) that he was the only son of god by eternal generation , and who by his death and passion should save mankind from their sins . wherefore the devil did not wholly despaire , but tempted christ with some probability of success . this first design , i may call it the devils forlorne hope , which he himself ( almost ) despaired would take effect . the second was his reserve , which was to vex our saviours soul with suffering an affliction . if righteous lot ( 2 pet. 2.8 . ) dwelling among the sodomites , in seeing and hearing , vexed his soul from day to day with their unlawful deeds ; surely it not only grated the ears , but grieved the heart of christ to hear the devil lye so impudently , blaspheme god so presumptuously , quote scripture so perfidiously , and apply it so mischievously . what was gods intent in leading christ to be tempted ? that he gaining an experimental knowledge of temptations , might sympathize the more affectionately with us in our temptations , heb. 4.15 . for we have not such an high priest who cannot be touched with the feeling of our infirmities , but was in all points tempted as we are , yet without sin . why did god suffer saint paul , 2 cor. 1.8 , to fall into a desperate sickness and escape it , but chiefly that he might , verse 4. comfort others in trouble , by the comfort wherewith himself was comforted in god ? and for the same reason suffered christ to be tempted . i wonder why papists assigne such and such diseases , to such and such saints to cure them : as soare eyes to saint blaze , the tooth-ach to saint appollonia . was it not because ( perchance we shall give a better reason for the papists therein , then they can give for themselves ) these saints when living were affected with these infirmities ? which makes them more compassionate to such as suffer the same maladies . but whatsoever thy paines be , make thy application by prayer to christ , who will experimentally pity thy condition . art thou hungry ? he was hungry , mat. 4. thirsty ? he was thirsty , ioh. 4. weary ? he weary , mat. 27. tempted ? he was tempted , as in the text . by a barbarous and ancient custome , all the goods of shipwrackt men were escheated to the crown , and so the poor merchant was stript out of the raggs of his estate , which the modesty of the windes and waves had left him . but when king richard the first himself had been on the sea neer sicily , like to be drowned , he recalled those customes , making provision that the propriety of those goods should still be preserved to the right owner . christ hath been tossed in a tempest of temptation , and knows what belongs to the trouble thereof . let us pray to him with confidence in all our distresses , assured that out of the bowels of his experimental compassion , he will have the more mercy upon us . christs first temptation to despaire . sermon ii. matth. 4.2 . and when he had fasted fourty days and fourty nights , he was afterwards an hungry . it was the constant practice of our saviour , after some eminent act was performed by him , or extraordinary honour conferred on him , presently to cloud himself in obscurity . he had in such cases , three general retreating places . 1. a mountaine . 2. a ship . 3. a wilderness . when he had fed five thousand with five loaves , mat. 14.23 . he went up into a mountain alone to pray . when he had fed four thousand with seven loaves , mat. 15.39 . then he sent away the multitude and took ship . when he had raised lazarus to life , ioh. 9.54 . he went thence into a country neer to the wilderness . if importunate popularity would press after christ , it should clamber up a mountaine with paines , or saile on the sea with peril , or seek him in a wilderness with difficulty . how contrary is this to the practice of most men ! when they have done any thing which they conceive fine and gallant , above the standard of ordinary men , then they love to appear in publike , and present themselves to the view of others . as to eclipse himself was christ's custome , when any eminent act was done by him ; the same was his practice when any extraordinary honor was conferred on him : thus lately dignified to the eys & ears of the beholders with a sight and voice from heaven , he pr●sen●ly retreated into the wilderness , where when he had fasted fourty dayes and fourty nights , he was afterward an hungry . the words containe the through-fast of christ . wherein observe , 1. the depth thereof , a total abstinence : luke saith he eat nothing . some criticks will carp hereat , how could a negative terminate an act ? but the meaning thereof is this ; he eat not at all . 2. the bredth thereof ; he fasted daies and nights : hence we gather christ watched all night ; otherwise it is senseless to say those fast that sleep , seeing none can eat and sleep together . and no wonder if christ watched by night , being to do with the divel , who , r●v. 12.10 . accuseth us before god day and night . 3. the length of his fasting , fourty dayes and nights , in imitation of moses and elias fasting as long ; the one at the institution , the other at the restitution of the law , as christ at the beginning of the gospel . four principal reasons may be assigned of christs fasting . first , because he was in a solitary place , where no food was afforded . secondly , because as adam began mans ruine with eating , christ would begin mans repairing with abstinence . physitians commonly cure by the contraries , and prescribe fasting to surfets . thirdly , because christ was immediately to begin his ministery ; and fasting was the solemn initiation into that office . thus when paul and barnabas were separated for the work of preaching , then fasted they , and prayed , and laid their hands on them , and let them go , act. 13.3 . and i understand , so much the presbyters retaine of the primitive customs , that they observe a fast on their day of ordination of ministers . fourthly , because christ was to cope with and encounter one of the subtillest , sullenest , and stubbornest of all devils ; whereof there is a kinde , matth. 17.21 . a kinde that goeth not out but by fasting and prayer . whether is the popish lent fitly founded on the imitation of christs fasting forty days ? no : christs actions as god , and as god-man ( such was this his fasting ) are for our instruction , not imitation ; only his example as meer man , must be followed by us : thus , mat. 11.29 . learn of me ( not to still the winds and waves with a word , not to cure diseases and cast out devils , not to fast forty days , but ) to be meek and lowly in heart . 2. christs fast was a total abstinence from meat ; the popish lent is only an exchange of the shambles for the fish-market ; they abstaine from flesh , and feed on fish ; which fish is also termed flesh in the language of the apostle , 1 cor. 15.37 . another flesh of fishes . and be it reported to palate-men , whether such fishes which approximate most unto a carneous matter , be not more pro●ocative to wantonness then flesh it self . 3. christ's fasting was done in all humility , whilst the proud opinion of merit is annexed to their lent : which lent how it first came and afterward encreased , is worth our observation . first , the primitive church kept but one day in commemoration of christs fasting . secondly , the montanists , being hereticks , first mounted it to full fourteen dayes fast . thirdly , the orthodox christians ( disdaining that they should out-do them in point of abstinence ) brought it up to fourty dayes . fourthly , the clergy afterwards , to reach a note above the rest , hightned it to fifty dayes . fifthly , the monks , to have a querk above their fellows , swelled it to sixty . sixthly , the fryers , to appear above all , made it seventy . lastly , there was a designe of some to make it eighty , ( such would not follow christs example , but out-run him ) had not the pope in policie retrenched them , and fixed it on fourty days . however , though the popish lent be not justly founded on christs example , yet on this occasion we may naturally raise this doctrine ; christians ought to set aside some seasons for fasting . physicians , by rules of health , will perswade a natural fast : politicians , by reasons from wealth , a civil fast : divines , by arguments from piety , a religious fast . and if a threefold cable will not hold you , what will prevail on your practice ? first , the physician . tell me , ye londoners , since suppers have generally been disused in this city , i mean with such whose work onely is to over-see , ( otherwise the hard labourer is worthy as of his hire , so of his supper ) cannot you ride as fast , run as far ? are not your faces as clear , your feet as strong , your whole body as able and active for all purposes and intents , as ever before ? secondly , the politician . consider the situation of our country : zebulun's blessing agreeth unto it ; it is a haven for ships . mariners and fisher-men must be maintained as well as others . indeed , one scripture saith , the earth is the lords , and the fulness thereof : but another saith also , the sea is his , and he made it ; and we may and must feed on what it affords . besides , statists by such fasts preserve the stock of flesh . by the levitical law , in a birds nest the young ones were not to be killed with the dam : but , should not some such fasts be seasonably observed in england , pigs would be killed with swine ; calves with kine ; lambs with sheep ; the new store destroyed with the old stock ; to the great loss of the common-wealth . thirdly , the divine perswades a religious fast ; that men with s. paul , 1 cor. 9.27 . may beat their bodies down , and keep them in subjection ; that so the body being subject to the soul , soul and body may the better be subject unto god in religious duties . but in the great variety of ages , climates , and constitutions , it is impossible to give rules how long men should fast . take this general direction : so diet the steed , that it may neither kick and cast the rider , nor tire under him in going his journey . rom. 13.14 , take no thought for the flesh , to fulfil the lusts thereof ; but take order to fulfil the labour thereof . now let thy fasting have these three qualities ; sincerity , humility , and moderation . 1. sincerity , it is a mock-fast , to abstain from meat , and not from sin ; to scruple the eating of a crust , and in the mean time ( psal. 14.4 . ) by oppression to eat up gods people as if they were bread : arrant hypocrisie , to be squeamish to swallow a crum , and in the mean time to devour widows houses : not to taste a drop of wine , and yet in the mean time ( rev. 17.2 . ) to be drunk with the wine of fornication . secondly , humility ; otherwise popish superstitious fasts are good onely to fill the bowels with winde , and the heart with pride . lastly , moderation . this ( will some say ) might well be spared ; seeing you have seen amongst protestants as few fair faces spoiled with over-much fasting , as silk stockings worn out at the knees with praying . i confess the accident rare , but sometimes it happeneth ; and i could name a noble lady , whose religious life is lately printed , who some hours before her death , being in perfect minde and memory , called for a cup of wine , and spake to her kinswoman , if god ( said she ) restore me to my health again , i will never mascerate my body so much , to disable it , as i have done with my fasting . moderation therefore must be used therein . before we come to christs being an hungred , observe a second miracle in the text : as it was a wonder that for fourty days christ eat nothing ; so was it , that during that time nothing eat christ , considering the company he had , mark 1.13 . and was tempted of satan ; he was also with the wilde beasts . now what was it kept christ from their violence ? even his innocence , and that character of soveraignty which god had stamped on him : bucephalus could be back'd by none but by alexander , to whom the horse willingly submitted himself , and whence philip his father presageth that his son would become monarch of the world . the wilde beasts owned christ for their lord and master , dominum cognoscite vestrum ; and therefore offered no injury to him . thus afterwards , the ass-colt whereon never man sate before , luke 19.30 . quietly carried our saviour . if therefore the creatures start from their wonted obedience unto thee , reflect on thine own sins as the principal causes thereof . one who had been undutiful to his father , complained of the badness of his own son : none ( saith he ) hath had so graceless a childe as my self . to whom his son , with more truth then wit , more wit then grace , replied , yes , my grandfather had . when thou complainest that never master had such undutiful servants in the creatures as thou hast , such barren earth , such unwholesome air , such curst kine , such resty horses ; might not these dumb creatures ( if borrowing a mans voice ) return unto thee , yes , thy master hath ? god hath as rebellious a servant in thy sinful self . sure i am , christs innocence commanded the wilde beasts into obedience ; muzled the bears mouth , brake the tygers teeth , blunted the boars tusks , pared the lions paws ; onely the devil , that lion , after fourty days fasting , adventured to seize on him . and afterwards he was an hungred . three principal reasons may be alleadged for christs hunger . first , because he was now to leave the wilderness , and come into a country that afforded plenty of food : god therefore , who had formerly tied up his appetite , now let it loose again . the second reason , to shew you the truth of his humility . his fasting so long , spake him god ; his being hungry afterwards , spake him man : his fasting , and being an hungry afterwards , spake him god-man , and a fit mediator . the third reason , to toll on the devil to tempt christ with some hope of success , that so satans shame and confusion might be the more , when overcome . christs being an hungry in some sort tempted the devil to tempt him , and inspirited satan with some probability of conquest : for satan before was almost out of heart at the long miraculous fasting of christ ; onely one thing comforted him , that moses and elias fasted as long , and yet were but meer men , iam. 5.17 . subject to like passions as we are . this , i say , kept satan in heart , that notwithstanding christ's long fasting , he might be subject to sin ; and when he found him an hungry , his hope was doubled , that all was his own ; which made him tempt christ with the more confidence . from christ's hunger at last , after so long fasting , we conclude , men cannot conclude the constant tenure and continuance of their souls , from some extraordinary acts by them performed . men sometimes are enabled by god to go beyond themselves , and are raised in some kinde of performances to so high a pitch , that they can never reach it afterwards . but if this good temper should stay with them some terme of time , he cannot thence truely infer a perpetuity of that condition . one may be chaste fourty days together , and not feele the least motion to lust ; yet afterwards be wanton . one may be patient fourty days together , and not finde the least provocation to passion ; yet afterwards be immoderately angrie . god's spirit may vigorously quicken thee for a time , and then leave thee to thy self : i say , he may then leave thee to thy natural and moral , as here he left christ to his natural infirmity ; who , after fourty days fasting , was afterwards an hungrie . christ's first temptation to despaire . sermon iii. matth. 4.3 . and when the tempter came to him , he said , if thou be the son of god , command that these stones be made bread . before we come to the words , three questions must first be propounded and answered . 1. how could satan be properly said to come , at the end of fourty days , when christ ( luk. 4.2 . ) was all that time tempted by him ? satan discharged at christ to and again , haunting him like the fits of an intermitting ague ; alternately and frequently iterating his coming , departure , and return : but now at last he came with a witness to give him three parting-thrusts with all his skill and strength . 2. in what visible shape did the devil appear ? because the text sa●th , he came ; which properly signifies some corporal access . indeed divines collect so much from that word ; but perchance they lay more weight thereon , then it can well bear : for we read , mat. 13.19 , then cometh the wicked one , and catcheth away that which was sown in their hearts : yet satan in no bodily shape , but by inward suggestions , stealeth the word from us . such as conceit the devil tempted christ in the shape of a pharisee , ess●● an ▪ or some strict ( pretended holy ) mortified order amongst the jews , have onely fancie for their foundation . but we must be contentedly ignorant in what bodily shape satan made his approach , seeing god hath not acquainted us with the certainty thereof . 3. how came satan to know christ was an hungred ▪ if i be an hungred i will not tell thee : it being utterly improbable that christ made any complaint of his hunger to the devil . mans natural imperfections are easily discovered by his prying eyes , who being an excellent anatomist , knew all inward and outward symptomes of hunger , by the sudden change in his bowels , stomack , face , looks , &c. haply confirmed by christ's outward gestures , seeking to finde some food in that place ; whence satan took the hint of his temptation . 1. satan knows how and when to lay his baits for the best advantage . how for the manner , 1 pet. 5.8 . he walketh about , seeking whom he may devour . walketh about , not onely in relation to the whole world , which he compasseth , iob 1.7 . but also in respect of the particular person whom he tempteth . an enemy , before he besiegeth a city , surroundeth it at distance , to see where the wall is the weakest , best to be battered ; lowest , easiest to be scaled ; ditch narrowest , to be bridged ; shallowest , to be waded over ; what place is not regularly fortified ; where he may approach with least danger , and assault with most advantage . so satan walketh about , surveying all the powers of our souls , where he may most probably lay his temptations : whether our understandings are easier corrupted with error , or our fancies with levity , or our wills with frowardness , or our affections with excess , &c. he knoweth also when to lay his baits , ier. 8.7 . the stork knoweth his appointed time ; and the turtle , and the crant , and the swallow , observe the time of their coming ; namely , when most seasonable for their advantage : but satan , this vultu●e , or bird of prey , is more knowing then all of them in this kinde . what month in the yeer , week in the month , day in the week , hour in the day , it is best to bring his tem●pt●tion . indeed , those four birds divide the yeer betwixt them ; the swallow coming in the spring , the s●ork ( as i take it ) in the winter , &c. whilst this wilde ha●py comes all times of the yeer ; no season is unseasonable to him , wherein he can get advantage . let us be careful to fortifie our selves against the assaults of satan ; especially let us watch against that time unknown to us , when ( luke 22.53 . ) the hour and power of darkness shall meet together . how many people are there , servilely and superstitiously afraid of this following eclipse ! they afright themselves with fear , what dismal effects are portended thereby : but where is that man truely affected with the taking notice of , and making defence against the time , when the devils temptations taking advantage of our sins , shall hide the sunshine of gods favour from our apprehensions ? now chiefly provide against two times . first , after thou hast been guilty to thy self of totally omitting , or perfunctorily performing of prayer : for then satan discovers a breach in thy soul , and will assault it . secondly , at the hour of death , when his rage is the greatest , because his raign is the shortest : who like a bad tenant , having a lease ready to expire , without impeachment of waste , cares not what havock he makes , because not tied to reparations . the tempter . the devil is the tempter paramount . there be other tempters , the world , the flesh , wicked men ; but all these are subservient to satan , who in them and by them driveth on his designe of temptation . but this tempter never before nor since took such a task in hand , as here to tempt christ . fiery darts ( eph. 6.16 . ) can make no impression where they meet not with combustible matter : granado's , if cast on a castle all strongly arched over with stone , do small execution : so here , satans temptations took no effect in christ , because finding no party to comply with him . ioh. 14.30 . the prince of this world cometh , and hath nothing in me . though christ was all in all , yet satan found nothing in him , namely for his purpose ; no corruptions to be tinder to his fiery temptations . if thou beest the son of god . some conceive that satan herein dissembled his knowledge , ( as ioseph , who did know , and would not know his brethren ) though assured christ was the son of god . such a sort of people we meet with , 2 pet. 3.5 . for this they are willingly ignorant of . but cui bono ? for what conceived good to himself should the devil disguise his knowledge herein ? others conceive , that as an angry dog bites a stone out of meer madness , though knowing he shall sooner break his teeth , then batter the stone : so satans malice so far transported and blinded his judgement , that he tempted christ , though ( knowing him for the son of god ) his temptations would prove in effectu●l . but i rather cast the grain of my opinion into the seale of those divines , who conceive the devil unsa●isfied in this point ; and therefore his of thou be the son of god proceeded from his desire of more perfect information therein . hence we learn , satan hath a limited and confined knowledge , and is ignor●nt in many things . he knoweth not the secrets of our hearts , nor future contingencies reserved to god alone ; the reason why he returned such ridling oracles , meerly to palliate his own ignorance . in such things he speaks warily , with an if ; not that he is conscientious , not to tell a lye ; but cunning , not to be caught with a lye , that by pretending of tru●h , he may keep up his credit , and deceive with the less suspicion . secondly , from this if we collect also , it is satan's master-piece , to make gods children first doubt of , and then deny their sonship . ( for , had christ entertained this temptation , at the next return , satan would have turned si into non ; this his conditional particle , into a pure negation . ) this he doth by two devices . first , by insinuating a si , a suspicion of doubt , into the most positive and pregnant promises of god . where god saith , call upon me in the time of trouble , and i will hear thee ; satan infers , if he will hear thee . where christ saith , mar. 16.16 . he that believeth and is baptized , shall be saved ; satan suggests , if he shall be saved . in a word , the devil endeavours to alter the property of all gods promises for the worst , substituting a supposition for gods position : as , where god had lately said , matth. 3.17 , this is my beloved son ; the devil spoils a direct text , with a doubting gloss , if thou be the son of god . secondly , by heightning the afflictions of gods servants , to be so great , as inconsistent with their sonship : as here he would perswade , christs hunger argued him no son of god , except he could presently relieve himself . so he tempts gods children to believe , that their poverty , infamy , captivity , and other tribulations , plainly prove them no sons of god , unless they can presently rid themselves of them . gratifie not satan in the deepest of thy afflictions , with a confession against thy self . acknowledge thy self a prodigal ; but yet a childe , no bastard : a wandering sheep ; but yet a sheep , no goat : sanctified afflictions being evidences of gods love , not hatred unto thee . remember and apply to thy self gods three gifts . the first , good : the second , better . the third , best of all . the first , general ; ioh. 3.16 . he gave his onely son , that whosoever believeth in him , &c. the second , particular ; eph. 5.25 . loved the church , and gave himself for it . the last and best , more particular still ; gal. 2.20 . who loved me , and gave himself for me . take heed to pleasure satan , by renouncing thine own sonship ; and apply this grand gift of christ , with a particular faith , unto thy self . command that these stones be made bread . even by the confession of satan himself , the son of god by his mandate can instantly transubstantiate stones into bread . indeed , men by the help of a figure may in some sort be said to do so . such who in the west country turn solid lime-stones into compost , whereby they manure their tillage , and make their grain wonderfully to increase , may by a metonymie be said to turn stones into bread . but this is done with a tedious going about ; whereas christ's miracles are presently and perfectly performed : immediately his leprosie was cleansed , matth. 8.3 . immediately their ●y●e received sight , matth. 20.34 . immediately the fever left her , mark 1.31 . immediately her issue of blood was stanched , luke 8.44 . god onely can instantly and perfectly ( with such as act by commission under him , as moses did ) turn the substance of one thing into another . see we here , that jannes and jambres , the egyptian inchanters , did their miracles but seemingly . had christ rejoyned , my turning of stones into bread will n● argue me the son of god , seeing the egyptian magicians , exod. 7.12 , turned their ●ods into serpents ; how quickly would the devil have distinguished , that these things were done quoad 〈◊〉 tudinem , non quoad ●●ritatem ? disclaiming his own deed , because aaron's rod swallowed up theirs ; that is , it lasted and con●●●●ed , when the others vanished awaye . three good things appear in this temptation of satan . 1. truth , allowing divide omnipotencie . 2. temperance , that stones should not be turned into variety of dai●ties , provocatives of wantonness ; but onely into bread , for necessary sustenance . 3. tenderness , counselling christ to support his own life and health . but as the lo●●●ls ( rev. 9 7. ) bad faces like the faces of men , but 〈◊〉 like ●nto scorpions : so here satans temptation had much of humanity and philanthropia in the complexion and visage thereof , ( and no wonder he can make himself look like a man , who can ( 1 cor. 11.14 . ) transform himself into an angel of light ) but a sting in the tail , to put christ on the preposterous working of a miracle , to the distrust of his fathers providence . learn we from hence , to fear all discourse with satan , and suspect all that he saith , as having a reach beyond our discovery . metuas satanam , vel vera loquentem . some will say , let satan but speak the truth , and let him do his worst . ex veris possunt nil nisi vera sequi . by the necessity of logick , truth must inevitably follow from the truth he speaks . but know , his sophistry can grast a lye suddenly on the stock of truth , so artificially , so invisibly , that thine eye cannot discern the same . lastly , be jealous of satans best temptations , which ( as here to christ ) pretend most courtesie and kindness in them . stinks are not so dangerous for mens healths , whose offensiveness makes them easie to be avoided , as those faint and luscious smell , which , complying with mans nature , insensibly steal into the nostrils : such is the smell of may-flowers , mellow apples , and , they say , of the plague it self : but of all sents , the least suspected , and therefore most malignant , is the stink of a goal * , which is somewhat akin to man , arising from the corruption of his flesh and sweat . take heed especially of those temptations of satan which have some mixture of humanity in them , as this in the text , when he perswaded our saviour by sin to preserve himself . studiously avoid such temptations , which in some manner claim kindred of us , lest by their pretended alliance to our natural preservation , they surprise our souls into a sudden consent unto them . christ's first temptation to despaire . sermon iiii. matth. 4.4 . but he answered and said , it is written , man shall not live by bread alone , but by every word that proceedeth out of the mouth of god . there is a received fancie , as old as common , false as either , having no footing in scripture , but founded partly on that license which painters assume to themselves , partly on the pretended apparitions of ignorant monks , that the devil is horned . the best moral i can make of so fond a conceit , is this : the devil's temptations are horned , or forked , bicornea argumenta . so that chuse which you will , he hopeth to gore the soul : thus in the last verse , to our saviour , if thou be the son of god , &c. one the one side , satan hoped to make christ renounce his sonship ; there is one born : or else to work a needless miracle ; there is the other horn : and with such dilemma's he useth daily to assault gods children . but what saith david ? ( psal. 75.12 . ) i will break the horns of the ungodly : which here was truely performed by christ , who found out a medium betwixt the two extremities ; namely , that a man without bread might support himself , by a faithful and patient dependance on gods promises . hunger ( saith our english proverb ) will break thorow stone walls : and satan hoped that christ's hunger should transport him so far , as to turn those stones miraculously into bread . when , contrary to his expectation , christ turns a place of scripture ( being the bread of life ) into a stone , wherewith he hit , wounded , and repelled satan : he answered and said , man shall not live by bread alone , &c. observe therein , first , what christ did not do : he did not work a miracle to gratifie satan . secondly , what he did say : he fenced himself , and foiled his foe , by alleadging of scripture . most of the difficulties in this text will be explained , if we but propound and expound one wonder which we meet with , of christ's working in the gospel . the wonder is this , that christ afterwards ( ioh. 2. ) turned water into wine at a wedding , and would not now turn stones into bread in the wilderness . for , 1. both were equally easie , and both required an infinite agent . 2. wine is but a meer superfluity , but bread is of absolute necessity to mans life : yea , men may quench their thirst from water , when they cannot satisfie their hunger from stones . 3. wine , at that time and place , was a superfluity of a superfluity ; it appearing by the text , ioh. 2.10 . they had well drunk . understand it , not so excessively , but still there was a plus ultra for honest mirth , or otherwise our saviour would not patronize drunkenness . lastly , that miracle he did to gratifie guests ; but here he was concerned for his own support ; and yet refus'd to work it . the reason of all this , is ; he did that miracle in cana for the converting of unbelievers to the faith , and the confirming of weak believers in the faith . the text saith , ioh. 2.11 . this beginning of miracles did iesus in cana of galilee , and manifested forth his glory ; and his dis●iples believed on him . now here he refused to turn stones into bread , because , 1. it was unnecessary : christ now being to leave the wilderness , might either buy , or else request food elsewhere . 2. it was unseasonable to do it at satans suit and solliciting , who would be ready to brag that he had christ at his command , to practise miracles at his pleasure : wherefore neither satan nor his imps , herod , luke 23.8 . and the pharisees , matth. 16.1 . could prevail with christ to shew them a signe , when either out of curiosity , wantonness , or craft , they required the same . 3. it was unprofitable , there being no hopes of satan's conversion . the blinde man ( being pressed often to repeat the manner of christs curing him ) said bluntly to the pharisees , ioh. 9.27 . wherefore would ye hear it again ? will ye also be his disciples ? why should our saviour work a wonder satan being present ? would he also be christ's convert ? he could not , he would not believ to salvation lastly , it was unlawful to tempt god to work a needless miracle , when there were other ways to subsist without it . which leads our meditations to observe , christ and his apostles wrought their miracles with a publike spirit , for gods glory . they never used their healing or sanative miracles for their own relief ; nor their hurting or destructive miracles in their own revenge . for the first : it is well known how neer and dear timothy was to saint paul , whom he called * his son ; yet he would not cure those frequent infirmities wherewith timothy was troubled . paul that cured the cripple at lystra of his lameness , acts 14.10 . healed the father of publius principal man in melita of his fever , acts 28.8 . raised eutiches to life when killed with a fall , acts 20.12 . why should not he presently heal timothy , but onely prescribe him a more liberal diet ? 1 tim. 5.23 . drink no longer water , but use a little wine for thy stomacks sake , and thine often infirmity ? yea , why did not he cure himself of that acute disease , 2 cor. 1.8 when he received in himself the sentence of death ? the reason of both is this : they were stewards , not owners of their miraculous power , and might not ingross it for their own good , but dispense it , for the behoof of others , and principally for the converting of unbelievers . nor were their destructive miracles employed in their own revenge . alexander the copper-smith , saith s. paul , ( 2 tim. 4.14 . ) hath done m●much evil : the lord reward him according to his works . some will say , had i been in paul's place , i would never have sent him to god for his reward , but would presently have paid him my self , and smote him ( as he did elymas ) with blindness . but paul would not be judge in his own cause ; it being probable , that elymas his fault was more publike , not onely committed against paul , act. 13.8 . but also against sergius the deputy , seeking to turn him away from the faith ; whilst alexander's insolence was more particularly aimed at paul's person , and therefore the apostle ( for fear of pa●tiality ) refers him to divine punishment . this will put a touch-stone into our hands , thereby not onely to suspect the truth , but detect the falshood of many popish miracles , having so many private ends and self-interests in them . thus * austin is reported , when preaching here in dorsetshire , being afflicted with his companions for want of water , to have struck his staff into the earth , and to have fetcht forth a crystal fountain . whereas christ himself was fain ( when thisty ) to go to the well , and beg water ( ioh. 4. ) of the samaritane woman . they report also of saint * david , the welch saint , that when multitudes of people pressed to his preaching , with a word he commanded a mountain to stand out of the earth , that so his person might be more visible , his preaching more audible to the congregation . whereas christ himself , matth. 5.1 . preaching to as great a confluence , did not create , but climb up ; did not make , but made use of a mountain ; not easing himself by miracle , but taking pains in his own person to travel to the top thereof . christ , i say , who out of a publike spirit healed others , but was hurt himself ; fed and filled others , but was hungry and empty himself , when he returned this answer in the text : it is written , man shall not live by bread onely , but by every word that proceedeth out of the mouth of god . it is written . where ? in what book , chapter , and verse ? for the later , chapter and verse , they are not iure divino , but of humane and late institution . indeed the psalms , both for number and order , were anciently divided and martialled ; act. ●3 . 33 . it is written in the second psalm . but chapters are of a far later institution . let it suffice the place was betwixt the first of genesis and the last of malachi . and satan knew full well it was no forged text , but truely to be found , deut. 8.3 . gods word is the best weapon for our spiritual warfare . military men have much troubled themselves advantagiously to compound offending and defending in the same weapon . this , if effected , would both save portage , and one weapon would be eminently two , for all purposes and intents . hence grew the invention of making short pikes in the bosses and middle of shields , that the same may both hide the souldier , and hurt his adversary . this is perfectly performed in the scripture , both sword and shield against the * fiery darts of the devil . and well are his temptations resembled unto darts , for their swiftness , for their sharpness : they come the quicker , and pierce the deeper , according to the might and malice of the arm enforcing them . to confute the papists , who disarm gods people , and leave them naked against the assaults of satan , by locking up the word in an unknown tongue . whether the translating of the norman laws into english , will make men more knowing , or more wrangling ; more intelligent , or more litigious , the present age can onely ghess , the next will certainly conclude . but out of all question it is , the laws of god cannot , without breach of christian liberty , and the apparent injury of gods servants , be hid him from them in a strange language , so depriving them of their best defence against satans temptations . gods faithful servants , in the time of famine , can make a feast unto themselves out of the promises in scripture . they take the first course out of the old testament , psal. 34.10 . the lions do lack and suffer hunger ; but they that fear the lord , shall want no manner of thing that is good . the second course is out of the new testament ; matth. 6.33 . but seek ye first the kingdom of god , and his righteousness , and all these things shall be added unto you . yea , he may make a convivium dubium , a doubtful feast , wherein the appetite is suspended betwixt the variety of equally-dainty dishes ; and he shall leave as good as he takes , so copious is the scripture therein . come we now to consider the several ways whereby god wonderfully supports them , who in want feed on his promises . some will say , words are but winde : but god's are real words , such as fill and fat those that depend upon them . first , he can make a little go far , as matth. 14.21 . when about five thousand were fed with five loaves and two fishes . secondly , he can ( as extend the quantity ) so improve the quality of meat , that coarse diet shall cause strength and health as well as dainties ; as in the case of daniel's pulse . shew me not the meat , but shew me the man , saith our english proverb . when i behold the children of poor people , i perceive a riddle , and contradiction between their fare and their faces : lean meat , and fat children ; small beer , and strong bodies ; brown bread , and fair complexions . nor can i attribute it to any other cause but this , that the rich folk generally make long meals and short graces , whiles poor men have short meals and long graces ; i mean that they rely more upon gods blessing then their own provisions . thirdly , by strange and unexpected ways , he can furnish them with food in the greatest of their necessities . whereof we will make onely a fourfold instance . in the yeer of our lord 1555 , when a general famine was over all england , master cambden in his * britannia reports that at alborough in suffolk , on the sea-coast , there grew on the rocks such plenty of pease which came to perfect maturity , that they abated the prizes of the market , and saved the lives of many poor people . when the city of * rochel was besieged , 1572 , and by famine reduced to great extremity , god sent into their haven such a shole of fishes , ( of a sort never seen there before or since ) which relieved the people till the siege was broken up . when the wife and children of banished * musculus begged bread of him ( no welcome musick to a tender father , who had not wherewithal to relieve them ) to divert his care , he fell a making of verse : est deus in coelis , qui providus omnia curat , nunquam credentes destituisse potest . i confess the verses none of the most , excellent ; but i question whether a better poet would not have made worse on the same occasion , seeing the tears of starving children are but a bad helicon to quicken his fancie . now no sooner were his verses ended , but a neighbour of his brought him a loaf , which made him a feast for his family . lastly , in the massacre at paris , one merlin some fortnight together was nourished with one egge a day , laid by an hen that came constantly to that hay-mow where he lay hid from danger . to teach all in time of extremity to depend on him , who hath written , man shall not live by bread alone , but by every word that proceedeth out of the mouth of god . christ's second temptation to presumption . sermon v. matth. 4.5 . then the devil taketh him up into the holy citie , and setteth him upon a pinacle of the temple . when the army of bennahad was routed by ahab , benhadad's servants said unto him , 1 kings 20.23 . their gods are the gods of the hills , therefore they are stronger then we : but let us fight against them in the plain , and surely we shall be stronger then they . they conceited that change of place would bring change of success . the devil may seem in my text ( as crafty as he is ) to befool hims●lf with the same conceit . though christ had worsted him in a lowe , flat , level , private wilderness ; he hoped to be more happie in a high , lofty , publike place ; which made him ( though acting the same part ) to lay a new scene . indeed , in this verse he perfects nothing , but provides and prepares all things for the ensuing temptation , and in this text onely tunes the instrument . now whereas routed once , he here ●allies his forces , we learn , satan , though f●iled at first , will not finally forsake us , but renew his temptations . some impute it to his valour ; i ascribe it rather to his malice , conceiving it to proceed not so much from his sprightfulness in himself , as his spightfulness against us . there is a generation of people , which , satan-like , triumph to trouble where they cannot conquer ; such , whilst sophisters in the schools , make abominable wranglers , and defenders of paradoxes : cunning men in the country , i● getting a smack of the law , they prove barettors , troublesome to themselves and their neighbours : but if they pretend also to divinity , then they turn , if not hereticks , to the destruction of themselves , yet schismaticks , to the destruction of the church . this will give us truely to understand those words , resist the devil , and he will fl●e from you ; that is , he will so flee from you , as he will again flee to you . it is said of marcellus the romane general , he could not be quiet nec victor nec victus ▪ neither conquered nor conqueror . yea , it is said of the parthians , that thei●flight was more to be feared then their fight , having a slight to shoot their arrows over their backe , whereby they galled their pursuing enemies . suspect satan even departing : for it is animo revertenai ▪ he will never let thee alone whilst thou art alive . but it is said ( mark 9.25 . ) by christ to the dumb and deaf spirit , i charge thee come out of him , and enter no more into him . it seems ( contrary to your doctrine ) this man had a quietus est , or a writ of ●ase , never more to be troubled with temptations . neither did our saviour speak , nor satan understand these words in this sense . the man had a supersedeas onely from possession , but not from temptation ; to which he was subject , as long as he lived , as well as others . here take notice of our saviours goodness , who in the case of a friend ( this poor oppressed man ) would discover his deity , and totally and finally banish the devil from possessing him : but in his own cause ( though , no doubt , if he had thought fit , he could have confounded satan , and confined him to hell ) he still remained meer man , suffering satan to recruit his forces against him in his temptations . will satan return again in tempting ? then if thou hast got any advantage against him , improve it to the utmost : give no fair quarter to his foul temptations . kindness to him , is cruelty to thy self . he is uncapable of courtesie , and his thanks will be in destroying thee . deal not with him as ahab did with benhadad , out of fond pity to spare him , 1 king. 20.42 . lest he deal with thee as benhadad did with ahab , be thy final ruine and destruction . the devil taketh him . luke saith , brought him hath satan such power over christs body , to hale and draw him at pleasure , to any place ? this is cold comfort to christians : the disciple is not above his master : if he served christ thus , how cruel will he be to us ! he hath no power of himself over christ's or our bodies : which plainly appears , because he doth not daily exercise the same . had he any such power , scholars should not stay still in their studies , nor lawyers stand quietly at the bar , nor any sit undisturbed at meals : none should ever walk unmolested when waking , nor lie undisquieted when sleeping . it is not from store of pity , but want of power in satan , that he doth not daily hackney and harase out the bodies of gods saints till they become skeletons , and more wasted then pharaoh's lean kine . expect not here that i should speak any thing of witch-bridles , fondly believed by many ; as if a witch can bestride any thing into a steed , and mount whither they please on such a pegasus . i am thus far for witch-bridles , that god bridles all witches , and the devil their master , with a confined power . and as for witches pretended a●ry travels , they are generally delusions of their fancies in dreams , whilst their head never travelled from their pillows ; if they be so well stored ( as commonly being most poor ) to sleep upon them . but to return to the text : the words he taketh him , imply not any force , seeing the original , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used matth. 2.21 . and ioseph arose , and took the young childe and his mother . the same is used , matth. 17 1. iesus taketh peter , and iames , and iohn , when he was to be transfigured ; who freely went along with him , at his motion . nor doth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he brought him , luke 4.9 . import any violence , seeing we read , act● 5.26 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they brought them , but without violence . the sum of all is this : as a chalenger may be said to have took and brought such a one to fight with him on calice-sands , that i● , by mutual consent , the other being as willing to go , as the chalenger to have him : so christ confident of his cause , innocence , armour , and gods assistance , went willingly with the devil , refusing no place of his profering . however , our divines generally conceive , that god for the present gave satan power over christs body to transport it : which may be maintained without any absurdity . for if the imps of satan , the souldiers and priests officers , had power to carry him from the garden to annas , from annas to caiaphas , from caiaphas to pilate , from pilate to herod , from herod to pilate , from gabbatha to golgotha ; no wonder if satan himself might have commission to carry him , and christ shew submission to be carried by him . in a word , as when pilate boasted what great matters he could do , ioh. 19.11 . jesus as humbly as sharply returned , thou couldst have no power against me , except it were given thee from above : so satan could have no power over christs body , except god , for his own greater glory , had permitted it unto him . into the holy citie . how can a material citie , being but an heap of houses , be accounted holy ? as there is none good but one , god himself ; so none holy but he , by original inherent holiness : none holy but angels and men , with derivative inherent holiness but a relative holiness belongs to places and things , consecrate or set apart , from civil or profane , to religious or pious uses . but how could ierusalem now be accounted holy , seeing the complaint , isai. 1.21 . was now truer then ever , how is the faithful city become an harlot ! what , an holy harlot ? matth. 28 37. o ierusalem , ierusalem , thou that killest the prophets , and stonest , &c. what , an holy murderer ? abominable corruptions swarmed therein . the high-priesthood , which , iure divino , ought to have been for term of life , was by a fundamental innovation made annual , ioh. 11.49 . caiaphas being high-priest that same yeer . traditions were advanced , not onely to make void , but to check the written word of god . the pharisees made the strength of god's laws to leak with their carnal and restrictive gloss : and could this be still the holy city ? it was so ; because , notwithstanding these corruptions , the vitals of gods service and mans salvation were therein still continued . there was the holy altar , ( the heart of religion : ) holy , because it held the holy sacrifices : and they holy , because they were types of christ , the truth , the holy one of god . separation therefore may be made from the corruptions , not from the fundamentals of a true , though sick church ( such as ierusalem now was ) much depraved , but still the holy citie of god . satan is not deterred from tempting , by the holiness of any place . for here was a triplicity of holiness centred together . holy land , zech. 2.12 . in this holy land , ierusalem , termed the holy city in the text , as also so called , matth. 27.53 . in this holy city , the holy temple , psal. 5.7 . i will worship toward thy holy temple . a fourth may be added , the pinacle , which though not the holiest , yet the highest place of the temple , in a local position . but all these nothing frighted the devil from tempting . some have admired at the impudence of those thieves who durst cut purses in prayer time , in the kings chappel , his majestie being present , and under the cloth of state . all this is nothing to satans boldness , who catcheth away that which was sown in the heart , matth. 13.19 . in the church it self , where the king of heaven is graciously present . and since he tempted christ on the temple , fears not to tempt christians in it , for all the holiness of the place ; to tempt the preachers in the pulpit to affect popular applause , bow scripture to his own ends ; tempt the reader in the desk to have his minde roving , whilst his tongue is reading the word : tempt the people in their puts to carp and cavil at the sermon , and to come thither rather to see and be seen , then to learn and practise . in a word , no holiness of place d●ters satan from tempting . see here the folly of the papists , who conceive holy water , holy reliques , holy rags , will drive satan away ; when holy land , holy city , holy temple , heavenly pinacle , did not fright him from tempting our saviour . pinacle of the temple . understand a battlement : otherwise iosephus informs us that the broches of metal on the top of the temple , were pointed as sharp as a needle , purposely to prevent birds sitting and defiling upon them . two things make a pinacle : 1. height . 2. narrowness . both which here met together . let those then , first , beware , who stand upon the pinacle of a doubting conscience , and who adventure on those things , the lawfulness whereof is questioned both by themselves and others . such as use pastimes on the lords day , which , for their violence and obstreporousness , seem labour rather then exercises ; these stand on a pinacle . such as being divorced from their wives for adultery proved in them , and marry again , their wives yet surviving , stand on a pinacle . such as marry their cousin-german ( which i confess not forbidden in scripture ) by reason of their vicinity are conceived by some divines to stand on a pinacle . and as i wish all such as have taken their station there , firm footing , ( unwilling to cast scruple into their consciences ; ) so it will not be amiss to advise those whose affections are unengaged , and that have the wide world before them , not to adventure on such a pinacle . secondly , let those beware of temptations , who stand upon a pinacle of distress , as david did , 2 sam. 24.14 . i am in a great strait ; when chuse betwixt famine , flight , and pestilence . time was , when he boasted , tho hast set my feet in a large room ; but see into what straits sin hath now reduced him ! thirdly , let them beware temptations , that stand on the pinacle of dignity . 1. because their falls are more conspicuous . 1 king. 1.20 . bathsheba said to david , the eyes of all israel are upon thee . 2. because their fall would be more dangerous : ●olluntur in altum ut lapsu , graviore ruant . now for their comfort , let such examine themselves , whether god ●et them on the pinacle , or whether they clambered up themselves . if the former , he that placed them there , will protect them there ; he that set them there , will save them there . what makes tylers ▪ plumbers , masons , and carpenters , adventure themselves so boldly on the tops of houses ? two things , namely , their calling and custom , begets their confidence . if god hath called thee and used thee in the height of honour , he will preserve thee therein . but adonijah , who exalted himself to the pinacle , 1 reg. 1.5 . must beware a downfal : and they who climb up to greatness by a ladder of their own sins , commonly make but one step in their falling down , from the top to the bottom . let me give also this counsel to those who stand on the pinacle of dignity ; always look upward ( not with proud eyes , to contemn your inferiours , but ) with thankful eyes to god that gave thee that honour . this will keep thy head steady , and thy brains from being turned with a vertigo of pride . take heed of looking downward , i mean , to finde out a reason of thine advancement in thine own merit and desert ; but say always with david , what am i , or what is my fathers house , that thou hast brought me hither , to this pinacle of preferment ? christ's second temptation to presumption . sermon vi . matth. 4.6 . and saith unto him , if thou be the son of god , cast thy self down : for it is written , &c. amongst the many titles of satan , this is not the least , ephes. 2.2 . the prince of the power of the air . having therefore now gotten christ on a pinacle in the air , in his own dominion and principality , satan presumed on success : but being beaten on his own ground , comes off with greater shame to himself , and greater glory to our saviour . observe in the text , the hook , the worst of works ; and the bait , the best of words . the hook , in general , the sin of presumption : in particular , self-homicide . the bait , scripture it self , cited by satan , who had great hope christ would bite at it . david saith , psal. 119.133 . thy words are sweeter then honey to my mouth . surely they were sweeter unto christ then to david , as having a more high gust , & more perfect taste ; and therefore the hook thus besmeared with honey , satan hoped would be swallowed ; but in vain , as by the sequele will appear . now seeing the former temptation of satan was to despair , this next to presumption , we learn , the devil will endeavour to make men ●eel from one extremity to another . the possessed man , matth. 17.15 . oft fell into the fire , and oft into the water . ( satans world hath no temprate climate , but either torrid or frozen zone . ) sometimes he casteth men into the fire of ill-tempered zeal , sometimes into the water of acedia , or a carelesness what becomes of their souls : sometimes into the fire of over-activity , to do nothing just ; sometimes into the water of too much idleness , to do just nothing . thus we read , rom. 2.22 . thou that abhorrest idols , dost thou commit sacriledge ? thus the incestuous corinthian husband to his mother , and son to his wife , ( 1 cor. 5.1 . ) turned so violently from his prophaness , that there was danger he would have been swallowed up with over-much sorrow , ( 2 cor. 2.7 ) if s. paul's prudent counsel had not prevented satans subtilty . rev. 2 6 , thou hatest the deeds of the nicolaitans ▪ which i also hate . now ecclesiastical histories inform us , that this nicolas ( one of the deacons , acts 6.5 . ) had a wife as vertuous as beautiful , whose chastity he causlesly suspected . now being reproved for his fauls , to clear himself from jealousie , he prostituted his wife to any wanton mans embraces . such therefore are nicolaitans , who so indiscreetly shun one sin , that they fall foul into the opposi●e thereunto . thus the jews in the old testament , under-kept the sabbath with profaness , the constant complaint of the prophe●s , not onely before , but after the c●●ptivity , nehem. 13.13 . who , in the new testament , over-kept it with superstition ; conceiving deeds o● charity ( ma●k 3.2 . ) done on that day , a brea●h thereof . thus ▪ some shunning the heresie of one will , maintained the opposite of two persons in christ . thus the modern ranters were formerly conceived ( if guilty ) to offend on the right hand , using too much praying and preaching , even to the neglecting of their calling ; and now they are come ( be it spoken and heard with sorrow ) from living above ordinances ( as themselves term it ) to live against ordinances ; accounting b●asphemy , adultery , sabbath-breaking , &c. no sins . opposite are they to the man ( matth. 12.44 ) out of whom the unclean spirit being gone , retu●ned to an h●us● sw●pt and garnished : whereas these leaving an house swept and garnished , return to the unclean spirit . the worst i wish such is , to practise the precept prescribed , revel. 2.5 . remember whence thou art fallen , and repent , and do thy first works . and let us avoid sin , not onely at a great distance , but also with good discretion , lest we sin in the other extreme . cast thy self down . i observe in the words , god's goodness , satan's weakness , man's freeness . 1 god's goodness ; who , to prevent casualties of mens falling from the top of their houses , himself turns architect , and gives the jews instructions how to build , deut. 22.8 when thou buildest a new house , then thou shalt make a battlement for thy roof , that thou bring not blood upon thine house , if any man fall from thence . indeed , we call those gods gifts , or deodands , which are escheated to him by such casualties ; anciently ( when not reserved by charter to the lord of the mannor ) given to the almoner , to bestow on pious uses . it seems therefore god delights not to enrich himself by such revenues , desiring no not the temporal death of a sinner , but seeking to prevent their falling down , by enjoyning a border of battlements . 2. satan's weakness . why could could not he thrust christ down , standing now on so ticklish terms as the top of a pinacle ? one shove with his shoulder , nay , one touch with his hand , might have done the deed . oh , it was past his power ! sooner might he have removed the earth from the centre thereof . even the hairs of your head are numbered . and , as satan cou●d not cast christ down , so he could not make christ cast himself down , except wilfully he would do it , on his own accord : which leads us to the third thing , 3. man's●reeness . whence we learn , satan may fl●tter and fright , but he cannot force us to commit sin . indeed he may by his instruments compel us to the outward act ; ( witness amnon , 2 sam. 13.14 . ravishing tamar , being stronger then she , forced her , and lay with her ) but cannot command the consent of our souls . thus the pagans in the primitive church might make christians bend their knees and hold up their hands to idols , but could not constrain their hearts to adore them . satan may commend , he cannot command sin unto us . this discovereth the vanity of their excuse , who having committed some great sin , plead for themselves , the devil hath long ow●d me a shame , and now he hath paid it me . and owe thee he might ( to use thine own phrase ) till the day of thy death , and his confinement to hell , hadst not thou enabled him with ●hine own money , and put him into a capacity to pay thee therewith . it is observable , that amongst the many confessions of good men in s●ripture , no one of them ( abate onely eve , transferring her fault on the serpent ) chargeth their sins on satan , but take them on their own a●count● , as ultimately revolved to their free consent . david , of of all men , had most right to make this plea for himself , when he numbred the people ; it being expresly s●id , 1 chron. 21.1 . and satan stood up , and provoked david to ●umber them . and though david , no doubt , was sensible of s●tans temptation ; yet he taketh all on his own score , vers. 17. it is i● that have sinned , and done evil indeed : as excusing his subjects , so not accusing satan , as knowing he could not necessitate him to sin , without his own consent . it is a notorious sin , for a man , whilst himself , to destroy himself . why insert you these words , whilst himself ? open but that window , and it will be in vain for you to shut any doors . every self-homicide will plead , that he was beside himself , with fear , or love , or grief , or anger . god is not mocked . i onely count such besides themselves , who are not compo●es mentis ; but visit●d with a distraction from gods hand , and not wilfully contracted by their own vitious intemperance . in such a case , ut ad insaniam ita adjudicium , as men fall into madness , so are they brought to judgement , and all their mediate intervening actions are beheld by divine justice as none of theirs , because wanting the royal assent of their reason . for any other to destroy themselves , is an hainous offence against nature ; self-preservation being the first article in the grand charter thereof . 2. against reason ; ephes. 5.29 . no man ever yet hated his own flesh . no man ; he must be a beast , or a devil , that doth it . 3. against scripture : thou shalt not kill . say not , no law is particularly made against mans killing himself . perchance it was purposely omitted ( as the law against patricides amongst the grecians ) partly , because charity would presume , none could be so wicked ; and partly , lest mans corruption should abuse the law , sins punisher , to be sins remembrancer . but whereas it is said , thou shalt love thy neighbour as thy self ; love of our selves is the original , love of our neighbour the copie . if therefore the killing of our neighbour , much more of our selves , is forbidden . miserable are the pretences men make for this sin . first , to prevent or remove pain . this proceeds from the ignorance of the scriptures , and the unbelief of the torments of hell : otherwise it is not the removing , but the increase and exchange of pain ; where the worm dieth not , and the fire is not quenched . secondly , to shan shame . both these motives to self-murther met in saul , 1 sam. 31.3 , 4. he was sore wounded of the archers ; there was pain : and he feared le●t the uncircumcised come and abuse him ; there was his shame . yet twist both together , and they would not make one reason strong enough for him to kill himself . this was not the way to avoid , but increase shame . of him shall the son of man be ashamed , mark 8.38 . thirdly , to procure praise ; which cannot be only , when it is purchased by the breach of god's law . say not , samson did the same , whose faith is praised , heb. 11. do thou as samson did , and it shall be forgiven thee : pluck down at once two fundamental pillars of a church . his action shews his commission extraordinary , and is no warrant for others to drown , stab , poyson , murther themselves . to confute such as are guilty of self-homicide . but be this first pr●m●sed . those who being preachers , look with the severest on this sin , can as private men look with the most pitiful eyes on their persons . they that fall on their own sword , stand or fall to their own master . i will not say the men are damned ; but i will say the deed is damnable . who knows but that the l●st groan , which divorces their souls from their bodies , may marry their souls unto god●● so that the pangs ' of temporal death , may prove the pains of their spiritual birth . now self-homicide is twofold : either of omission , or commission . omission , by neglecting the means of food and physick , which god hath appointed for the preservation of their lives , and which come within the compass of their estates to procure . christ saith , mark 3.4 . is it lawful on the sabbath day to save life , or to kill ? making the forbearance of curing another man ( when he had power to do it , and the other faith to have it done ) equivalent to the killing of him . how more strongly then doth the argument hold in our selves , that it is self-murder to omit the means of our preservation ! self-homicide of commission , is , when men actually murther themselves ? let such as have entertained thoughts to destroy themselves , and are yet kept alive , be doleful for what is past , thankful for what is present , watchful for what is to come . peter said to s●mon●s magus , act. 8.22 . pray god if perhaps the thoughts of thine heart may be forgiven thee . some conceive magus his fault within the luburbs of the sin against the holy ghost ; and therefore peter warily inserteth perhaps , speaking conditionally , not positively ; as uncertain of his pardon . but i may certainly say to such who have harboured thoughts of self-homicide , pray , and without any perhaps the thoughts of thine heart shall be forgiven thee . the rather , because the best of men in their passions have been tempted with such thoughts : iob 7.15 . so that my soul chuseth strangling and death , rather then life . beza confesseth , that when a youth , being tortured with a scurfie head , he intended to have drowned himself from off the millers bridge in paris , had not the coming in of his uncle interrupted him . and let such as have lodged thoughts of self-murder , be watchful for the future in their prayers to god . let them beg of him , to binde their souls in the bundle of life ; to secure them ( in the best acceptance of the word ) from themselves ; to hide their life ( as well temporal as spiritual , col. 3.3 . ) with christ in god ; that it may not be found out , either when satan seeks to devour them , or they to destroy themselves . amen . christs second temptation to presumption . sermon vii . matth. 4.6 . for it is written , he shall give his angels charge concerning thee , and in their hands they shall bear thee up , lest at any time thou dash thy foot against a stone . come we now to the bait under which the hook was hid , god's word . we will consider it , 1. as indicted by the best ; 2. as abused by the worst of spirits . or , as written by david , as wrested by the devil . of the first : we finde the words , psal. 91.11 , 12. wherein three things are considerable . 1. god's injunction . 2. angels attendance . 3. man's protection . first , god's injunction , shall give his angels charge . this solemn charge proceeded not from the least distrust god hath of angels performance , but from the great desire he hath of mans protection . a word being enough to the wise . secondly , angels attendance ; thou shalt not dash thy foot against a stone . an expression which alludeth to what befel balaam , when a ( not protecting , but prosecuting ) angel , so withstood him , ( num. 22.25 . ) that his ass crush'd his foot against the wall . the foot ( we know ) is not onely the extremest , but meanest part of the body ; and shews the extensiveness of angelical protection . if the foot be kept , surely the head shall not be hurt ; but christ shall be preserved cap-a-pe , with an universal safety . thirdly , man's protection . i say , man's protection . the words being spoken principally of christ as a person , and secondarily of him and his , as they make up one mystical body , whereof christ is the head . in which sense , it will fall to the share of the meanest sincere christian , to come within the compass of this angelical protection : conceive him but the last joynt of the least toe of christ's foot , yet is he a lively member thereof , and by the promise in the text to be secured . angels are very handy to preserve gods servants from danger . psal. 34.7 . the angel of the lord encampeth round about them that fear him , and delivereth them . matth. 18.10 . in heaven their angels do always behold the face of my father which is in heaven . their angels , that is , deputed to their protection . thus such pages , and servants , which wait on the young children of great persons , are commonly called the childrens men , and the childrens maids , though their parents hired them , and pay them meat , drink , and wages . angels are god's angels , as he employeth them ; our angels , as employed about us . how then comes it to pass , that many of gods servants have such mischances , even in their feet ? mephibosheth , a childe of five yeers old , ( therefore the more innocent ) son to a good father , and afterward a good man himself , 2 sam. 4.4 . was lame of his feet , by a fall from the arms of his fleeing nurse . reverend doctor willet , with a fall from his horse , anno 1621 , returning from london to his house , so bruised his foot , that it hastened his death . are the angels of good men absent , or impotent , or sullen , or sleeping , when such mischances betide them ? no mischances can befal the godly . not chances , because all things are ordered by divine providence not mischances , because all things work for the good of gods children . know then , that all promises of temporal preservation run with this tacite reservation in gods bosome ( always provided that he in his infinite wisdom conceiveth not the contrary more conducing to his own glory , for reasons best known to himself . ) for this cause sometimes god countermands angelical protection , and ordereth that those heavenly spirits should in some cases suspend their attendance on men . what shall we return to the angels , in recompence of their attendance about us , seeing omne beneficium requirit officium ; all favours received , require some duty returned ? let not god's servants be ever found unthankful . no worshipping of them , which they themselves disavow , rev. 22.9 . see thou do it not . no praying to them ; whereof no promise , precept , nor precedent in scripture . but first , make honourable mention of them ; give them their titles . it is uncivil to speak of gentlemen , knights , lords , dukes , kings , without the additions of worship , honour , grace , majestie . so , name angels with their due epithets ; good angels , ( contrary to evil angels , psal 78.49 . ) excelling angels , psal. 103.20 . holy angels , matth. 25.31 . angels of light , 2 cor. 11.14 . elect angels , 1 tim. 5.21 . such honour have all his angels . secondly , learn humility by them . no better thanks can be given the angels , then if thou beest made the better by them . much was the condescension of maximilian the germane emperour , when at the siege of a city he served in daily pay under our king henry the eighth . hence that in the grammar , meruit sub rege in gallia , understand belgica . but the distance is not so great between an emperour and a king , as between angels and men : yet they , without any regret , attend on the servants of god . lastly , be thankful to god for them . david knew as well as we , what service the angels performed for us ; yet it never troubled him , what he should do in requital thereof , whose thoughts were taken up to deserve an higher engagement , psal. 116.12 . what shall i render unto the lord for all his benefits towards me ? i will take the cup of salvation . amongst which benefits , angels protection was a principal . serve god , and thou shalt satisfie the angels for all their attendance about thee . come we now to behold the words as abused by satan . here some will tax the devil for mis-citing the text , because , whereas david said , lest thou dash thy foot ; satan inserts , lest [ at any time ] thou dash . but , though satan accuseth us , we will not accuse him without cause . an indefinite is equivalent to an universal . at any time , though not literally expressed , is vertually implyed in the words . his grand fault in mis-alleadging the words , is this , that as hanun ( 2 sam. 10.4 . ) cut off the beards and cloathes of david's ambassadours in the middle ; so satan cites this scripture by halfs . i confess , not for number of words , but for the sense thereof , he leaves out a moytie of the text , the most effectual and operative words therein , which were not onely of the commission at large , but the quorum , viz. in all thy ways . god promising his protect●on on no other terms , but whilst men confine themselves to their vocation . satan is an excellent textuary , and most knowing in scripture . he knoweth every book , chapter , verse , word , syllable , letter , in the old and new testament , even in the original languages wherein they were written . he needeth no concordance alphabetically to finde out places , who hath them all ad unguem . but it is observable , that in all the scripture , from genesis to revelation , satan knoweth not one text which tendereth comfort unto him . many are unto him doleful messengers of despair ; as that , heb. 2.16 . he took not on him the nature of angels . that , iude vers. 6. and the angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness , unto the judgement of the great day . many texts present him with sadness , partly from his incapability of salvation , for want of a saviour ; partly from his impossibility to repent , because of his implacable and invincible malice . how far more happie is the poorest soul , who , though not book-learn'd , hath onely a magazine of some select places , and promises in scripture ( gotten not onely by heart , but in his heart ) whence he may apply consolation to his soul ! satan may be cunning in scripture , but the scripture cannot be comfortable to him . it is not enough to hear scripture alleadg'd , in point of faith or fact ; but , with the bereans , we must examine whether the things be so . five things herein must be enquired after . 1. is the thing alleadg'd , in scripture , or no ? it is strange , that many things , by vulgar errour , and common credulity , pass for currant to be in scripture , when no such matter is to be found therein . many things are taken up by content , without either weighing or telling them . ye have heard it hath been said , thou shalt love thy neighbour , and hate thine enemy , matth. 5.45 . but , where is it said , thou shalt hate thine enemy ? surely nowhere in gods word , though some silly jews might ignorantly suppose it there . 2. if it be in scripture , is it just so as they cite it ? is it not alleadged defectively , with adoni-bezek , cutting off a thumb , or a toe ? or redundantly , with the gyants of gath , 1 chron. 20.6 . with a finger or a toe too much ? is it exactly and adequately , as by them quoted ? 3. if just so , is it truely printed ? this is quickly discovered , by comparing one bible with another of a different impression . here ( be it spoken to the shame of careless correctors ) it may be said , it is printed , where it could never be said , it was written ; dangerours errata's unrecall'd , unconfess'd , having crept into many editions . 4. if just so , and rightly printed , is it truely translated ? i speak this in opposition onely to the rhemish testament , so full fraught of affected falshoods in favour of popery ; and in honour of our last translation under king iames , performed ( by the confession of forraigners unconcerned therein ) usque ad orbis invidiam . lastly , whether that scripture , if there , so there , truely printed , rightly translated , be not unproperly applied ? the papists have a good stroke herein ( especially in the point of the pope's primacie , wherein the scripture of it self is silent . ) as these words were abused by the devil ; so the next in the same psalm , ( psal. 91.31 . thou shalt tread upon the lion and adder , the young lion and the dragon shalt thou trample under feet ) were blasphemously profaned by pope alexander , when he trod on the neck of frederick the emperour . the precept to peter in a vision , acts 10.13 . rise , kill and eat , was produced by the pope , to warrant his war against the venetians ; though the same words obliged him to eat their corpses , as well as to slay them . but , devil-like , he could leave out what was against him , and make use of the rest . those words of the same apostle , behold , here are two swords , luke 22.38 are abused to prove the pope's double power , temporal , and spiritual . moe instances might be added , but are better forborn . for , though alleadged by us , not with the least approbation , but reprehension , and detestation of such blasphemies ; yet they can hardly be told , or heard , without leaving in our hearts some diminution of the majestie of god's word ( the dignity whereof all ought to maintain ) and therefore it is ill trusting of our corruptions with the bare reporting of such scriptures abused , for fear of the bad effects our badness may make thereof . lastly , hence we observe , gods protection cannot rationally be expected of them , who wilfully run out of their vocation . out of thy calling , out of god's keeping . what is thy profession ? a carpenter ? an honest calling : christ's reputed father was of the same . fell timber , frame fabricks , build houses , thou art in thy ways ; god and his angels will keep thee . what is thy calling ? a weaver ? a necessary calling , without which we could neither be warm , nor clean . cast thy shuttle truely , ( the swiftness whereof is the lively embleme of the shortness of mans life , ioh 7.6 ) labour faithfully , god and his angels will keep thee ; thou art in thy ways . art thou a souldier ? do violence to no man , neither accuse any falsly , and be content with your wages . march , charge , retreat , do duty according to command , god shall cover thy head in the day of battel : for , thou art in thy ways . but , if thou invad'st the ministerial office , presuming to preach , who never was sent ; look to thy self ; thou canst not , without usurpation , pretend to god's keeping : for thou art out of all thy ways . nor do i fear the frowns of any , if offended hereat , and reproving me for giving this just reproof . i am sure i am in my calling , in my ways ; and therefore , with comfort and confidence , may rely on god and his angels protection . to conclude , though the angels may be instrumental to keep our feet from dashing against a material stone , that is , to keep us from temporal danger ; yet there is a stone that passeth their power to preserve men from being hurt thereby ; viz. the stone mentioned by matthew , chap. 21.44 . whosoever shall fall on this stone , shall be broken : but on whomsoever it shall fall , it will grinde him to powder . let our prayers be to the god of these angels , that he ( who onely can ) would keep us from stumbling at that which should stay us , and from taking dangerous offence at our saviour , the onely preserver of our souls . amen . christ's second temptation to presumption . sermon viii . matth. 4.7 . iesus saith unto him , it is written again , thou shalt not tempt the lord thy god . i am no superstitious observer , or ceremonious affecter of mystical numbers : but i say , seven remarkable observations discover themselves in the text . more may , fewer cannot be raised , without leaving , and losing , what is natural , from the words ; and necessary , for our selves . now , whereas the devil in the very last verse , had ill cited , and worse ap●lied gods word , and yet our saviour still continueth to alleadge scripture in his own behalf , we learn , we must not leave off using of scripture , because of others abusing it . what if some wolves come in sheeps clothing , must the sheep therefore flea off their fleeces , and strip themselves out of the livery of their innocence ? what if thieves make their swords the instruments of robbery , must honest men ride on the high ways without any weapons ? what if the indians ( as much as lay in their power ) darkned the sun with their idolatry ; shall we therefore refuse to be guided by the light thereof ? o let it not put us out of conceit with s. paul's epistles ( yea , and generally with the whole scripture ) because some unlearned and unstable ( 2 pet. 3.16 . ) have wrested them to their own destruction . some meats ( fenced with shells ) may be eaten after the most sluttish cooks ; and that place , psal. 91. lately ill served up by satan , ( with many more , daily ill dressed and dished by the unclean hands of profane persons ) may notwithstanding , without any danger , yea with great comfort , be tasted , swallowed , and digested , by the holy and hungry servants of god . the place cited by our saviour , ( as generally , part of the canonical scripture ; so particularly ) is parcel of the law in deuteronomie ; commending unto us this : christ , and all christians , ought to order their actions by the direction of the law . indeed we read , gal. 5.18 . if ye be led of the spirit , ye are not under the law . understand it , not under the curse , malediction , and condemnation thereof . rom. 8.1 . there is therefore no condemnation to them which are in christ iesus , who walk not after the flesh , but after the spirit . christ , by his death , ( as he did fulfil , so he ) did destroy the law thus far forth , that it cannot binde over any believer to damnation . yet all are under the guidance , government , and direction of the law ; yea , christians ought especially to apply all legal threatnings to their flesh , old creature , and unsanctified half , thereby the more effectually to subdue and mortifie the lust thereof . the woman of samaria , joh. 4.12 . said tartly and tauntingly to our saviour , art thou greater then our father iacob , who gave us this well , and drank thereof himself ? but , may we not say seriously and sadly to the modern proud and peevish antinomians , are ye greater then christ himself , who [ as god ] gave us the law , and [ as man ] drank himself thereof ; and because made under the law , gal. 4.4 . made the law the the square , whereby he regulated his actions ? alleadging the same to deter himself here from presumption : it is written again , thou shalt not tempt the lord thy god . now whereas moses , deut. 6.16 . hath it in the plural , ye shall not tempt the lord your god ; and our saviour assesseth it in the singular , thou shalt not tempt , &c. we learn , general precepts , promises , and threatnings in scripture , must be particularized to every person ; in precepts . psal. 27.8 . when thou sayst , seek ye my face ; my heart said unto thee , thy face lord will i seek . proportionably whereunto , in promises . matth. 11.29 . and ye shall finde rest for your souls . our heart should say ▪ and i shall finde rest for my soul . in threatnings . rom. 8.13 . if ye live after the flesh , ye shall die . our heart should say , if i live after the fresh , i shall die . this serveth to discover the vanity of the popish cavil , that single persons have no particular promise to bottom their faith upon . it is confess'd : nor is it necessary , seeing gods promises run all in general terms : ho everyone that thirsteth , come ye to the waters , isai. 55 1. whosoever believeth on him , shall not perish , joh. 3.10 . well then may a man , by a lively faith , inclose these common promises to himself , and bring his bucket to that fountain , which is opened for iudah and ierusalem . now ( that my sword may cut on both sides ) as causlesly doth t. c. carp at the practice of our english church , for saying to every particular communicant , take , and eat , when christ said it but once to all his disciples . as if we may not as warrantably pronounce the words to every single receiver , as our saviour , in my text , changed ye into thou ; a general , into a personal precept to his own soul . now whereas christ countermined satan , with alleadging gods word , i observe , though scripture cannot be brought against scripture , to cross it ; it may and must be brought unto scripture , to clear it . i say , cannot be brought . for god is the god , 1. of unity , and therefore will not indite discord and con●tradiction : 2. of verity ; and therefore will not affirm a falshood : and such must one of the propositions be of necessity , in all real and direct contradictions . i confess , some seeming contradictions ( not casually scattered , but ) designedly placed , by gods providence in his word ; first , to what and exercise our diligence and industry . secondly , to raise the reputation of scripture ; seeing ( through mans corruption ) intellecta ab omnibus , sunt neglecta à plurimis ; what all understand , many undervalue . thirdly , to render the profession of the ministery necessary , were it but to reconcile those contradictions to the capacities of their people . for these and other reasons , some seeming contrarieties appear in scripture ; but directly and diametrically , gods word cannot be brought against his word , to cross it ; though it may be brought unto it , to clear it . compare scripture with scripture , and one place will receive light from , and return it to another . many have written excellent comments on the 91 psalm ; both fathers , papists and protestants . but give me , moses on david : ( who , though writing before him , wrote both with the same spirit , to which there is neither before , nor after . ) how excellently is david's promise expounded by moses's precept ? that all assurance of angelical protection must not thrust us on unnecessary dangers , for fear of temptiug the lord . it is tempting of god , to do that per saltum , with a leap , which he will have done by degrees . now suppose one on the top of an high wall or hill , there are three ways for his coming down : 1. ordinary , by the stayrs , from the wall , and from the hill , by surrounding the sides thereof , where it is least steep and precipitous . 2. industrious . understand ye hereby , by , a way out of the common road , unusual ; but neither unlawful , nor miraculous ; acquired by mens pains and brains , in case of extremity . thus , when saint paul , 2. cor. 11.33 . had his life way-layed for by king aretas , in the city of damascus , his way from the wall , by the stayrs , was obstructed , where souldiers were set to surprize him . what then ? did paul presently vault from the wall , and cast himself desperately into the embraces of a miracle ? oh no . the brethrens brains being at a loss , beat about , and ( according to the promise , * it shall be given you in the self-same hour ) discover an expedient , and let him down through a window in a basket . 3. miraculous , when all other ways fail . thus our saviour , luke 4.29 . being brought to the brow of an hill , whence the nazarites intended to cast him down headlong , passed ( but which way , god knows ) thorow the midst of them . thus when the disciples were in danger of drowning in a tempest , there being a necessity of christs coming to comfort them , and no ship at hand to waft him over unto them , he miraculously did walk on the water , matth. 14.25 . who in my text refused to flie thorow the air , though both motions we●e equally easie unto him . chiefly , because now the way lay open for his safe and easie descending , by the stayrs of the temple . it serveth to confute the pride , impatience , and laziness of such , who will not go pede-tentim , fair and softly , in the path and pace of gods appointing , but ( offended at the pretended tediousness thereof ) embrace more compendious courses of their own devising , which in fine prove farthest about , and never lead , with comfort , to their desired ends . we meet with a speculative stayr-case of gods own architecture , ( reaching from heaven to earth , and then from earth to heaven again ) moreover , whom he predestinated , them be also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified , rom. 8.30 . now such who will leap instantly from predestination to glorification , without treading on the intermediate steps betwixt them , may be well assured to miss of their desired mark . there is also a practical stayr-case recommended unto us , 2 pet. 1.5 . adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godliness , and to godliness brotherly kindness , and to brotherly kindness charity . let us thus adde grace to grace , and raise our souls to heaven by those degrees which god hath appointed . the proverb is most true in this , haste makes waste ; whereas , he that believeth maketh not haste , but leasurely and treatably goeth on in the way of salvation . let not us pastors begrutch our pains to our people , in teaching them , as we finde them capable to learn . god hath designed unto us herein , certain stayrs and steps : isai. 28.10 . precept must be upon precept , precept upon precept , line upon line , here a little and there a little . we must not think to do all at once ; christ in my text would not leap down from the temple , but go down by the stayrs : and it is folly in us to think , to leap up in the edifying of gods spiritual temples , ( to inform them in an instant in all fundamental matters ) which requireth much time , and must be done by degrees . the lord . it is height of madness , to tempt so great a majestie as the lord . abner disswaded asahel from pursuing him , 2 sam. 2.21 . turn thee aside to the right hand , or to the left , and lay hold on one of the young men . if you must needs be tempting , be trying conclusions , be making experiments ; let men meddle with their matches , and tamper with those which are equal with themselves ; but forbear chalenging one infinitely above us . 1 cor. 10.22 . do we provoke the lord to jealousie ? what , are we stronger then he ? what king ( luke 14.31 . ) going forth to war against another king , doth not first sit down , and consulteth whether he be able with ten thousand , to meet him who cometh against him with twenty thousand ? i confess here is a possibility implied , that one may manage a defensive war , with hope of success , though the enemy be two to one against him ; namely , where the lesser number are better armed , disciplin'd , victuall'd , flesh'd with success , have the advantage of the time and place , not to speak of the goodness of the cause . but will any tempt the lord , and not first consider with himself , can thy folly mate his wisdom , thy weakness his strength ? thy ( i say not ten , his twenty thousand , but ) cypher , his infinite millions ? o tempt him not ; he is the lord . thy god . it is the height of badness , to tempt so good a majestie as thy god . christ said unto the pharisees , ioh. 10.32 . many good works have i shewed you , for which of those works do you stone me ? so may the god of heaven say to us sinful men , many benefits i load you with daily , psal. 68.19 . ( whilst we , vile wretches , as it is amos 2.13 . press him with our sins , as a cart is pressed under sheaves ) for which of those benefits do you thus tempt me , and constantly rebel against me ? is it because god gave thee plenty and freedom , in the penury and captivity of others , that therefore thou dost tempt him ? is it because god hath endowed thee with many natural abilities above thy fellows , that therefore thou dost tempt him ? or because he hath conferred on thee many spiritual gifts and graces , that therefore thou dost tempt him ? ioseph , when sollicited by his mistress to uncleanness , brought an argument to disswade himself from wronging his master , fetched from the many favours he had heaped upon him , gen. 39.9 . there is none greater in this house then i , neither hath my master kept , &c. the same seriously considered , and sincerely applied to our hearts , would keep us from committing many sins against him , who hath endeared us unto him with many mercies , and who is not onely the lord , but thy god . christ's third temptation to idolatry . sermon ix . matth. 4.8 . again the devil taketh him up into an exceeding high mountain , and sheweth him all the kingdoms of the world . one cannot proceed with any christian comfort , and necessary confidence , on a text , whilst it remaineth incumbred with doubts and difficulties . we will therefore endeavour , first to remove two of the greatest importance . what made satan shift his place , seeing the pinacle of the temple , ( whereon he stood before ) was as proper to his purpose ( by reason of the elevation thereof ) thence to render a veiw of the glory of the world ? for the temple was a stately structure , founded no mount moriah , 2 chron. 3.1 . and the pinacle , being on the top thereof , afforded a conveniency to survey round about at great distance . not so : all the city ( and the temple therein ) was seated ( though on an hill ) in an hole , surrounded with higher mountains on all sides : psal. 125.2 . as the mountains are round about ierusalem , so the lord is round about his people . olivet on the east , zion on the south , gihon on the southwest , calvary on the northwest . satan therefore chose a larger horizon , where the sight was not so circumscrib'd , and removed from the pinacle to a mountain . not to say that the devil desired to put his new poyson into new bottles , and to make his new temptation the more taking and pleasant , with the novelty of another place , to which he adjourned it . but the next knot is far harder to untie , consisting indeed of a quaternion of difficulties all complicated , and twisted together . the first , ex parte loci , drawn from the place . grant it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a mountain , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} high , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} exceeding high , whereon satan took his station , yet was it too low , thence to take the prospect of the whole world . tenariff in the canarie islands , is beleived the highest mountain of the yet-known world , yet is not conceived to be perpendicularly above fifteen miles high ; too low a pedestal for one thereon to stand , to overlook the whole world . the second , ex parte objecti , from the thing to be seen , all the world . abate {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ the world adorn'd with creatures ] according to saint matthew , and confine it onely with s. luke to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ the part thereof inhabited by men ] and it was not visible at one view , with all the glory thereof for , much of it lay buried in the bowels of the earth , in mines , and minerals ; much was concealed in coin , in the coffer of misers , bolting out the beams of the sun from the sight thereof . the third , ex parte organi , from the eye , the instrument of sight . it is true , matth. 6.22 . if the eye be single , the whole body shall be full of light . and we must allow our saviour a single eye , naturally quick and cleare ( except weakened with weeping for our sins ; ) yet finite was the sphere of the activity thereof ; nor so extensive , as with one view , to visit all the diocess of the world . the last , ex parte temporis , from the time ; saint luke allowing no longer term then a moment , for all this performance . now no considerable impression could be made on christs affections , to like or loath , in so short a time . as good never a whit , as never the better ; and in effect , it was never shown , which was so soon r●moved . the first answer to these difficulties cometh unto us recommended by the authority of saint chrysostome , affirming , that the devil did show , that is , by his gesture and pointing demonstrate to christ the glo●y of the world ( which might easily be done in a moment ) and afterwards satan at his leasure did largely comment on his foresaid manual indication , hightning and advancing worldly wealth , power , and pomp , to the greatest advantage , with that flattering rhetorick and fallacious logick , wherein that lying spirit doth excell . so that we have onely the rubrick , and breviate of satans oration set downe in text , without the embellishments , and amplifications thereof , wherein he enlarged himself to our saviour . the second answer is of such , who conceive satan chose out a select parcel of ground , probably in asia and the eastern parts ( where nature is most triumphant and orient in pleasure and treasure ) within the compass of christs sight , and presented it as a sample unto him , whence he might ghess the glory of all the rest . and i see no cause to the contrary , but that satan might make his election in palestine it self ; which country , not in relation to its spiritual advantages , but meerly for the outward fruitfulness thereof ( as appears in the text ) is twice terme● , viz. ezek. 20.6 . and 15. the glory of all lands . a third sort answer , that the glory of the world was not really shown , but onely seemingly , and in appearance , represented by satan ( the master-iugler in all delusions ) to the sight of our saviour . so that all worldly wealth , being ( in comparison of an eternal and stable good ) but a shadow , this pageant was but the shadow of a shadow , quickly vanishing away . either because the brittle constitution thereof would abide no long continuance , or that satan purposely withdrew it presently , to make christ more e●gerly to desire it , as meat is , tyrannically shewn to , and taken from hungry stomacks , to increase their appetite after it . i will not interpose my opinion , which answer to prefer ; but conceive , if all three be compounded together , enough may be collected out of them , to give a modest and sober minde convenient satisfaction . shewed him all the kingdomes of the world . observe , kingdoms are generally the governments wherein most earthly glory and gallantry is visible and conspicuous . yet i believe there want not those who dare maintain , that though pomp may be more in kingdoms , pride may be as much in commonwealths . now seeing the whole text is but a dumb show , wherein nothing is spoken , but onely all things presented to the sight of our saviour , we learne , the eye is the principal broker to make up the bargain betwixt sin and our soul . i say , principal ; the other senses being also active to the same ill end , but in an inferiour degree . we will not stir a step out of the first book of the bible , to give four plaine and pitifull instances thereof . gen. 3.6 . when the woman saw that the tree was good for food , and pleasant to the eyes , &c. herein , in some sort , her eye was taster to her mouth ; she presumed ( before she tried ) it would be delicious to the palate , it was so delightful to the look . secondly , gen. 6.2 . when the sons of god saw the daughters of men , that they were ( what ? wise ? vertuous ? religious ? oh no ) faire , they took them to their wives . and we know what a graceless brood of giants , was the issue of such equivocal marriages . thirdly , gen. 13.10 . when lot lifted up his eyes ( not in prayer to god , to direct him in a choice of such concernments , but ) to behold the plain of iordan , that it was well watered everywhere ; which made him unadvisedly fix his habitation there , to his great disturbance , and , without gods greater mercy , final destruction . fourthly , gen. 19.26 . when lot's wife looked back to sodom , and was severely punished , though abraham did the same ( in the very next verse save one ) without either sin or suffering ; partly because no such prohibition was layd upon him ; partly because abraham had better tempered eyes , not to look ( as too probably she did ) with lusting after the wealth therein . let us all pray with david , psal. 119.73 . turn away mine eyes from beholding vanity . which way shall we turn away our faces from beholding vanity ? which , as it is so bad , we should not look on it : so , it is so common , we cannot look beside it . if we turn our eyes from the right hand to the left ; if from before our face , to behinde our backs , we do but exchange one vanity for another ; seeing solomon saith , eccles. 1.1 . vanity of vanities , all is vanity . there is a fourfold cast of the eyes , wherewith men behold worldly vanity : the first necessary and lawful , not to be avoided ; the two next , useful and laudable , highly to be praised ; the last , ( but most commonly practised ) sinful and dangerous , justly to be condemned . the first , to behold vanity with a transient eye , as a passenger , who rides post through a country , and sees men , buildings , meadows , fields , woods , but can give no account of them , as minding their own business all the while . ahim●az being asked about absalom's death , 2 sam. 18.29 purposely concealed his knowledg , in that his slight and general answer ; i saw a great tumult , but i knew not what it was . but should a saint of god be seriously examined upon interrogatories , concerning such a fond fashion or fantastick mode , what he knoweth thereof , all the intelligence he would return is this ; he saw a great busling , and huddle , and hubbub amongst men in the world , but he took particular notice of nothing , as beholding worldly vanities with a transient eye . the next , and that commedable , beholding worldly vanities , is with a contemning & disdaining look , slighting the poverty & emptiness thereof . the third , still more to be praised ( as speaking a greater degree of grace ) is with a pitying and bemoaning eye , ( not to the things themselves , but ) to souls of men so delighting in , and doating on them , that they , for whom christ shed his precious blood , should undervalue themselvs so unworthily , as to set their affections on so useless , yea dangerous objects . but to behold worldly vanities with an admiring and almost adoring eye , as the disciples , luke 21.5 . gazed on the fabrick and furniture of the temple , is much to be condemned in all christians . now whereas satan shews our saviour , all the glory of the world , but suppresseth all the sorrows thereof , and concealeth the cares of the world , mentioned matth. 13.22 . we observe , the devil discovereth what is pleasant , hideth what is painful , in all his allurements to sin . he was suspicious , had he really represented the world , with all the vexations inevitably appendant thereunto , it would have disheartned our saviour from the acceptance thereof . beleive it , they have not the soundest sleeps within them , who lie on the softest beds beneath them , and have the finest curtains about them . might one be but admitted to listen to the pillow of great persons ( seemingly swimming in all outward felicity ) he would be witness to strange sighs , and sobs , and moanes , and groans , musick little suspected to come from such mouthes ; dayly and hourly fearing to be depress'd by their superiours , justled by their equals , undermined by their inferiours . the scholar who reading to his master in haste mistook thorn for throne , committed an ingenious fault ; and the wofull experience of some , will justifie that his error was too true an anagram : and therefore the craft of satan concealed the grievances , shews onely the glory of the world . let us look as well , on the bitterness in the end , as on the present pleasantness of sin ; and eye iaels naile and hammer , as well as her butter in a lordly dish . now if one mark these opera preparatoria of satan in the text , and consider their tendency whereunto , one may observe a darker comple●tion , and more of hell , likely to be in this , then in both the former temptations . satan will reserve his worst assaults for the last . of the three , this bait was far most pernicious ; if we consider , 1. the sin to which he tempted , was more damnable . 2. the meanes whereby he tempted , were most plausible . the outward court of solomons temple , was holy , the middle holier ; but the third , or innermost , the holy of holiest . but in the hellish method of satans temptations , the first to despair , was profane ; the second to presumption , was profaner ; the last to idolatry , profanest of all . now we will insist on three reasons , why satan keepeth the worst alwaies for the last . first , because he is of the nature of a serpent , that old serpent called the devil , rev. 12.9 . and that beast is sufficiently knowne to carry his worst poison in his hindmost parts . secondly , because he alwaies delighteth to be one of the antipodes in opposition to gods proceedings , who ( being the author of concord ) makes ever the sweetest musick in the close , as the other the worst jarring therein . christ , iohn 2.10 . kept the best wine unto the last , satan in this his temptation , reserved to the last the dregs and lees of his sowrest and sharpest vinegar . thirdly , because morsus ferarum morientium dirissimi , the bites of dying beasts are the sharpest ; and when satan must depart ( a death to him ) and leave off to tempt us , he will badger-like , make his teeth meet , and take his leave with leaving a deep impression . beware the last last temptation of satan , on the day of our death . then , he will ( as we say ) make a bolt or shaft of it , put it to the push , either lose himself , or gain thy soul . we read iohn . 7.37 . in the last day , that great day of the feast , iesus stood and cryed , &c. but how loud will the devil that lion roar , in the great and last day of thy life , when it is with him , the last time of tempting ! either now conquer , or let him hereafter for ever hold his peace . this is sad tidings ( will the weak christian say ) to all in my condition . alas , the devil too oft prevaileth against me in my strength and health ; i shall certainly then be foiled , when , being weakned with long sickness , i shall be assaulted with death , and the devil , both at the same instant . be not dejected , god will keep thee unto the end , and in the end , and will not suffer thee at the last gaspe , for any paines of death , to fall from him . comfortable is the expression , psa. 68.20 . unto god the lord belong the issues from death . wherein observe , first , death is not a total and final extinguishing of mens being , but there is an emergency , an issue out of it . secondly , in the plural , there be issues , two exits out of death : mat. 25.4 . and these shall go away into everlasting punishment , but the righteous into life eternal . thirdly , these issues are not in the power of man or angel , to order and dispose of . alas , were it in the power of some men to order them in this uncharitable age , so full of fractions and factions ; those of an opposite judgement unto themselves , would hardly find a favourable issue from death . lastly , and most to our comfort , these issues are only in the sole disposing of god himself , who of his mercy will make us conquerors over satans temptations ; by whose gracious ●ssistance , psa. 91.15 . the lyon and the dragon ( two names of the devil in scripture ) shall at the minute of our death , be trampled under our feet . amen . christ's third temptation to idolatry . sermon x. matth. 4.9 . and saith unto him , all these things will i give thee , if thou wilt fall down and worship me . or as it is more large , luke 4.6.7 . and the devil said unto him , all this power will i give thee , and the glory of them ; for t●at is delivered un●o me , and to whomso●ver i will , i ●ive it , if thou therefore wilt worship me , all shall be thine . these words contain a bargain , and sale endeavoured , though not effected . wherein observe , first , the seller , satan . for , though he boasts himselfe for a giver , will i give thee ; it was not donum , but excambium , wherein he desired to have quid pro quo , yea an over-valuable consideration . thus simoniacal patrons boast , how frankly and freely they give their livings , when indeed they sell them to unworthy incumbents , either by retention of tithes , or receiving of money . secondly , the things to be sold . lawyers charge their deeds with words enough , seemingly to the same purpose , though certainly the learned know a necessary difference in them : profits , emoluments , hereditaments , obventions , appendants , appurtenances , &c. the devil compriseth them in one word , all ; but afterwards brancheth it into two parts , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power , and glory . thirdly , the sellers power to make a good state : nihil dat quod non habet ; nothing can give to another , what it hath not it self , formally , or vertually . satan herein pretends conscience ; he would not deceive our saviour by felling him a crack'd title , but shews his evidence , how he came possess'd of the same : all these things are delivered unto me . fourthly , the condition : satan would not give christ the world in frank-almonage , but on the price of being worshipped : yea his worship must be performed according to the best fashion , with all state , solemnity , and ceremony thereof , with falling downe . observe the devils subtilty , he will trust nothing , but to make sure work , would have all paid him , before he would part with any thing ; no worship first , no worldly wealth for it . lastly , one thing is wanting ( and that a material one ) to strike up the bargain , viz. a chapman ; and we have him half in the text , one desired and sought for ; but not found out , and obtained . for christ refused satans termes , which marr'd his market , seeing no indented deed can be perfected , without full consent of both parties . how comes satan now to omit that preface general , u●ed by him in both his former temptations , viz. if thou beest the son of god . is there not a cause ? satan out of designe suppressed it , as sensible that now it made as much against , as formerly for his advantage . for , should christ seriously consider , that he was the son of god , he would never ask a blessing at the hands of him , who was his fathers professed enemy . observe , christians consulting their divine extraction , would disdain to do many many base sins which now they commit . he that is born of god , committeth not sin , 1 joh. 3.9 . that is , makes it not his work , especially whiles remembring his princely pedigree . is it a truth , or falshood that satan here affirmes , that the glory of the whole world was delivered unto him ? a noto●ious falshood , god only being the true proprietor thereof . and because it is a point of right , we will prove it both by record and practice . first , by record , psal. 24.1 . the earth is the lords , and the fulness thereof ; the world , and they that dwell therein . now , let satan produce the patent , with witnesses attesting the same , when , where , and for what consideration , god passed away this power unto him . for fond is all flying to poetical fiction , which makes pluto , the god of hell , the giver and governour of wealth . 2. by practice . had the devil had the disposing of this world , never had just iob got wealth , chaste ioseph gained honour , holy david become a king , pious mordecai been a favourite : the devil would have blasted their preferment in the bud , and with his negative voice had hindred their election to honour , had he had the ruling of rule and riches in this world . but the devil may seem the undoubted patron of all worldly advancement , because ( though sometime some good men slip into preferment ) his chaplains chiefly are presented thereunto . thus psal. 17. and psa. 73. david largely bemoaneth the prosperity of the wicked , that it almost made him to despair . consult the psalm first cited , vers. 14. where david discribeth the outward happiness of wicked men ; and speaking of them to god , he saith , whose bellies thou fillest with thy hid treasure . thou ; it is god that filleth them : thy ; it is out of gods wealth , that the wicked are fill'd ; though under him , satan is instrumentally active to confer riches upon them . but christ himself seemes to consent to satans soveraignty over the world , when stiling him thrice , namely , ioh. 12.31 . and 14.30 . and 16.11 . prince of this world . the devil is prince of this world , not by gods creation , and legal investing him therein , but partly by his owne usurpation , and partly by gods toleration , permitting him ( for some reasons known to us , and more conceal'd unto himself ) to do those ill offices , which good angels neither can , nor will perform . now the devil mis-interprets gods permission , for a commission ; gods connivence at , for gods conveyance of worldly rule unto him : but gods silence herein is not consent , as the wicked mistake , psal. 50.21 . besides , the devil lyed abominably when he said , he could give {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} power , or properly , authority : for , rom. 13.1 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for , there is no authority but from god . the devil , by gods permission , might give him {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power , ( such as a thief hath over an honest man when he robbeth him ) but authority truely founded and bounded , satan could not bestow upon him . wherefore , though in his first temptation to despair , satan affirm'd no falshood , yet in his second to presumption , he supprest some necessary truth , in all thy ways ; and in this last to idolatry , vented a most impudent and abominable lye , when boasting , for that is delivered unto me ; and to whomsoever i will , i give it . it is a dangerous thing to accept worldly wealth as the devils donative . now wealth is the devil's gift , when atchieved by unwarrantable ways ; wrong , and robbery ; fraud , and flattery ; corruption , and bribery ; extortion , and cruelty . what said abraham to the king of sodom ? gen. 14.23 . i will not take any thing that is thine , le●t thou shouldst say , i have made abraham rich . but let it never be said , that the devil hath made us rich . such wealth of his giving , will never prove prosperous at last . we read , 2 kings 12.9 . how i●hoiada bored an hole into the lid of a chest , into which the free-offerings for the temple were put . but god bores an hole , not in the lid , but bottom of those chests , wherein ill-gotten goods are laid up . they put them , ( hag. 1.6 . ) into bags with holes , thorow which insensibly their wealth leaketh out . the deceitfulness of riches ( matth. 13.22 . ) is pronounced of all wealth in general : even well-gotten goods are deceitful in this ; they promise that contentment which they cannot perform : but ill-gotten goods have a double deceitfulness ; in their getting ( like bread of deceit , prov. 20.14 . ) and in their event , they will prove deceitful to them that rely upon them . the devil at last will be found a grand impostor in all his promises . sometimes not performing them at all . one darius a persian prince , infamous for never-performed promises , is syrnamed darius doso , or , darius i will give . the evil spirit in my text may be named the devil doso ; all in the future tense , nothing presently paid and perfected . sometimes he performs them , but in a sense clean contrary to the expectation of him with whom he contracted . it is reported of king canutus , that he promised to make of him the highest man in england , who should kill king edmund iron-side , his corrival : which , when one had performed , and expected his reward , he commanded him to be hung on the highest tower in london . satan , who loves the sin , but hates the sinner , will finde some such trick , querk , or equivocation , thereby to frustrate and defeat those who depend on his promises ; as he deceived eve , gen. 3. with the fallacie of knowing good and evil . trust then rather the lord of heaven , whose promises are , first , truely propounded . satan ( as was afore said ) deals falsly in his propositions , shews onely the best , the glory ; conceals the worst , the grievances of the world . god in his profers truely states things ; tells us what to trust to , mark 10.30 . shall receive an hundred fold , houses , and children , and mothers , &c. with persecutions . he acquaints us as well with the trials we must expect , as with the triumph we shall obtain . secondly , ever performed , all gods promises in christ being yea and amen , 2 cor. 1.20 . thirdly , they are over-performed : 1 cor. 2.9 . eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . fall down , and worship me . the fig-tree would not forsake his sweetnese , olive-tree his fatness , vine his wine ( whereby he cheareth the heart of god and man ) when the bramble ( fitter to make a fire then a king of ) accepted of the soveraignty of the trees of the wood , iudg. 9 ▪ when the good angel that appeared unto manoah , judg. 13.16 . would not accept of a burnt-offering : when the good angel , revel. 19.10 . would not accept of saint iohn's worship : and when the good angel , revel. 22.9 . refused the same ; the devil desires divine worship to be given unto him . asperiùs nihil est humili cum surgit in alium . set the devil on gods throne , and whither will he mount ? now , seeing satan would have the copie of his , agree with the original of god's adoration , in all particulars , and expresly in the posture of prostration ▪ fall down , and worship me ; we gather , outward bodily reverence is necessary in divine worship . now the body of man can scarcely be contrived into a decent posture , which in scripture hath not been hanselled by some good man or other , with gods worship therein . the humble publicane prayed standing , luke 18.13 . sick hezekiah lying upon his bed , 2 kings 20.2 . aged iacob , leaning on his st●ff . heb. 11.21 . devout saint paul , kneeling on his knees , ephes. 3.14 valiant ioshua , flat on his face , josh. 7.6 . faithful elijah , with his face between his knees , 1 king. 18 42. when he prayed for raine . to shew how humbly importunate we ought to be , when we pray for so necessary a creature . the said elijah elsewhere , namely , 1 kings 19.4 . prayed sitting under a juniper-tree ; but it was , when his minde was vexed with passion , and his body wearied with travel . otherwise it is a posture fitter for attention , then devotion , as partaking so much of ease , and repose , inconsistent with the reverence required in gods worship . the result of all is this , being ignorant of mens particular infirmities , and occasions , we cannot constantly con●ine them to one posture in gods worship . but let them use that , which expresseth most reverence , with their present convenience , and god will accept it , though no posture but falling down , would please satan's palate here in my text . such parents as expect their children should crave their blessing on their knees , whether do they not assume to themselves too much reverence , and therein intrench upon divine honour ? no : such genuflection being onely a civil posture to express their humility ; and is performed to princes and parliaments , by their petitioners : and therefore may be required by parents , monarchs over their own children . for my own part , should my sons knees ( how old soever ) be too stubborn to beg my blessing , i believe mine arm would be too stiff to reach out maintenance unto him . christ's third temptation to idolatry . sermon xi . matth. 4.10 . then saith iesus unto him , get thee hence satan : for it is written , thou shalt worship the lord thy god , and him onely shalt thou serve . in the former verse , satan had rapt out two notorious lyes . ( as indeed t is hard to tell one lye , and but one lye . ) the first , assertory , respecting the time past , affirming that all the power and glory of the world , were in his absolute disposal , as delivered unto him . the second , promissory , relating to the time to come , promising ( when he meant nothing less ) to invest and estate christ , in the full and peaceable possession thereof . now , it is observable , that our saviour in his answer to satan , takes notice of neither lye , so as to reprove and confute them . not that his silence herein was consent , to satans falshood ; but partly , because , had he spoken truth therein , it signified nothing , as to the matter of christs acceptance of his profer , which he heartily detested and defied : partly , because christ made all convenient speed to come up to the point , and to close with his adversary about the main issue of the matter , the utter unlawfulness of idolatry on any terms . to teach us , that the most compendious way to end any controversie , is , not to stand pidling and pelting away our spiritual artillery , against the ou●●works , and less-important limbes thereof , when we may safely and speedily b●tter down the citadel , and ought to bend all our forces against it . just as two muskets make no audible report , when at the same time and place a full cannon is discharged ; so our saviour was not at leasure to listen to the two crackings lyes satan had uttered , being totally taken up and ingrossed with the loud roaring abminable blasphemy , vented by him , to which alone he shapeth his answer in the text : then saith iesus , &c. observe in the words , 1. christs refusal of , 2. his indignation at , 3. his refutation of satans temptation . from his refusal , we collect , all worldly wealth , is no effectual , allurement to sin , unto a sanctified soul : what saith saint paul ? gal. 7.14 . by christ the world is crucified to me , and i unto the world . now who is crucified ? namely he , who after a long lingring torment , at last expires , and is stark dead . such , saint paul was , and such was christ , in a more eminent and transcedent manner . his affections were crucified , before his person was crucified in some sense ; crucified from his cradle , yea crucified before he was born , as deaded to all carnal delights ; the cause why satans profer made no impression upon him . for , tender the softest persian silks to a dead mans touch , and it nothing affects his fingers ; reach the the sweetest indian spices to his nostrils , they work not on his smell ; present the pleasantest wine of helbon , ( ezek. 27.28 . ) to his taste , it moveth him to no delight ; as here our mortified saviour was unconcerned with all worldly vanities . get thee hence satan . but s. luke saith , chap. 4.8 . get thee behinde me satan ; whereas it is a dangerous posture for one to have so fierce a foe behinde his back . let me alwaies have my enemy in mine eye , that i may mark and observe his motions . especially satan being of a serpentine nature , which , gen. 3.15 . bruiseth the heel , it is suspicious to suffer him to come in the rere , behinde us , for fear he practiseth some treachery against us . luke's get thee behinde me satan , must be expounded by matthew's get thee hence satan , both being in sense and substance the same : that is , avant , away , get thee out of my sight , as a detestable and odious obiect . besides , there is no danger of the devils being behind the backs of our bodies , when at the self-same time , the eye of our souls may with all caution be fastned upon him . but because we have mentioned satan being behinde us , i will describe a christian , in what posture his soul ought to stand in all relations . he must have god before him , always eying and observing his will and his word : satan behinde him , detesting and defying his temptations : the world be●e●th him , neglecting and contemning the wealth thereof : grace within him , entertaining and treasuring it up in his heart : and glory above him , ascending and aspiring thereunto in his affections and endeavours . now whereas our saviour seems in some sort out of patience , and filled with holy indignation or satan , observe , the most lambs in their owne cause , are the most lions in gods quarrel . we find the character of christs mildness , matth. 12.9 . hee shall not strive , nor cry . yet we hear him very loud in my text , when striving with satan . and just cause he had , when his fathers honour was so deeply concerned . here let us recount how often we finde christ angry in scripture . this was the first time in my text ; and satan had the good hansel , or first-fruits of christs anger , bestowed deservedly upon him . and as satan had the top , and beginning of christs anger , so shall he have the last , and the close thereof , yea be-forced to suck out the very ●ees and dregs , of his indignation . secondly , christ was angry , iohn 2.15 . when with a scourge of cords he drave the buyers and sellers out of the temple ; but then it was in his fathers quarrel , whose house of prayer they had turned into a den of theeves . thirdly , mark 3.5 . when he had looked round about on the people with anger , ( but for what ? for any personal injury they offered him ? o no , but ) for the hardness of their hearts . lastly , when offended with peter , matth. 16.23 . he said unto him , get thee behind me satan , giving peter worse language for disswading then ever he did iudas , for contriving his passion , whom indeed he once called devil , but never bid him , get thee behinde me . i will not be over-positive and confident ; but perchance christ may be found once again angry in scripture : but this i dare presume to affirm , it is not then in his behalf , but ( like meek moses , numb. 16.15 . very worth in the case of korah ) when his fathers honour or our good was interested therein . it is written . what , more scripture still ? enough , and too much ( will some carnal palate say ) of the manna of gods word : now a little of the flesh-pots , of mans traditions and inventions , were it but for novelty and variety sake . o no : christ still keeps himself to his scripture . no wise souldier will change a tryed sword , of whose metal and temper he hath had experience , yea which hath proved successful and victorious unto him , for a new blade out of the sorge ; and our saviour would not quit the sword of the word , wherewith he had twice foiled satan , for any new weapon ; but the third time maketh use thereof . scripture , is good to begin with , and good to continue with , and good to conclude with . some meates are said to be gold in the morning , silver at noon , but lead at night . but gods word is gold in the morning , gold at noon , gold at night ; yea , the more pretious , the more it is used . yea it is remarkable , christ took all the three places wherewith he repelled satan , out of one book of deuteronomy , and two of them out of one ( the sixth ) chapter thereof . now if the opening of one box afforded christ three antidotes against sat●ns poyson , how many cordials may the whole scripture yeeld us , especially since the happy addition of the new testament thereto ! but as the devil had formerly cited the text defectively ( leaving out in all thy ways ) so our saviour quotes the same redundantly , inserting the word onely , ( whereon all the hinge of the controversie did depend ) which if the original be consulted with , deut. 6.13 . appears not at all in the text ; contrary to the heavy curse , denounced rev. 22.18 . on such as adde any thing to gods word . though onely be not expressed , it is implyed in the text , and may be supplied from the context : for it followed in the next verse , deut. 6.14 . ye shall not go after other gods . is not this the same in effect , you shall serve god onely ? so when it is sad , exod. 20.3 . shalt have no other gods but me ; it amounteth to this , that we shall serve god onely . explaining of the text , by the context , is no adding to the text . if we ministers , ( especially in the heat and height of our preaching ) cite not scripture syllabically or verbatim , but faithfully render the life and sense thereof ( some perchance out of the preceding , some from the following verses ) we cannot justly be taxed for fallacious alleadging thereof . this will arm us against the unjust cavil of bellarmine , traducing all protestants , and luther by name , for adding to scripture , in maintaining that faith alone justifieth . we find this alone , though not formally , yet equivalently in gods word . here we will not , with some protestant divines , lay too much stress on that place , luke 8.20 . when christ said to iairus , beleive only , and shee shall be made whole ; because it relateth not properly and directly to the justifying of iairus his soul , but onely to have that miraculous reviving bestowed on his daughter . but we find faith alone justifiing , tantamountingly in scripture , when we read , eph. 2.8 . by grace are ye saved , through faith , and that not of your selves , it is the gift of god : not of works , lest any man should boast . here , ( as in many other places ) the total excluding of works , fixeth justification in faith alone ; and saint hillary , on the 8 of matthew ( so false is bellarmines slander , that luther first made the expression ) hath the proposition in terminis , fides sola justificat . god is not onely to be worshiped eminently above all , but also exclusively , none besides himself . two things are impatient of a corrival : the throne , and the marriage-bed . god in scripture shadoweth himself unto us , under both these relations . psal. 89.18 . the holy one of israel is our king . jer. 3.14 . turn , o backsliding children , saith the lord : for i am married unto you . dream not therefore of conjoyning any other in worship with him . here some of solomon's fools , though carnally wise , might conceive , ( had they been in christ's place ) that they had an advantage to enrich and advance themselves , cozen and delude satan , and withal , please and preserve god their friend , save and secure their own conscience . namely , thus . with their bodies , they would fall down , and worship satan ; and so , by the plentiful performance of the condition , gain worldly wealth and glory to themselves . mean time , they would reserve their hearts , ( which satan , not knowing the secrets thereof , could not discover ) to god alone ; yea , send up an ejaculation to him , in the midst of their corporal prostration to satan . but god is a jealous god , and will not thus be abused . should a wife , being found in the wanton embraces of another , pretend for her self , that still her heart was loyal to her husband , he should be as very a fool to believe it , as she an impudent harlot to affirm it . assure your selves , the wise god of heaven will not be abused by such vain palliations : nay , him onely shalt thou serve : to confute such , who introduce a mongrel-medly-religion ; as the colonies substituted in the room of the ten tribes carried away into captivity , 2 king. 17. and a seeming-contradiction ( but easily reconciled ) is remarkable in three verses . vers. 32. they feared the lord . vers. 33. they feared the lord , and served their own gods . vers. 34. they fear not the lord . all is easily reconciled . they feared the lord seemingly : but because they feared him ioyntly with their idols● they feared him not truely , nor acceptably . such are they who serve god and venus , their wantonness ; god , and bacchus , their drunkenness ; god , and ceres , their gluttony ; god , and mars , their furious revenge ; god , and mercury , their fraudulent and deceitful dealing . secondly , it confutes the practice of saint-worship amongst the papists , so derogatory to the glory of god . nor let them hope to evade , by coining the distinction , ( which with a broken cistern , jer. 2.13 . will not hold water ) that god is onely to be worshipped with the worship of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but saints may be worshipped with the worship of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . as if where god saith , thou shalt not steal , man should plead , indeed i may not take away my neighbours goods by way of stealing ; but i may take them away by way of lurching , or filching . but god , though he be in fact mocked , is not in fine mocked ; ( though men multiply distinctions till their fancies be weary , calling the same sin by different names ) but will avenge himself on such as abuse him by their vain inventions . again , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to unbyassed judgements , doth in the natural notion of the word , import more lowe , submiss , and servile adoration , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it self ; and in scripture is given to god himself . thus s. iames , chap. 1.1 . stileth himself {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the servant of iesus christ . and although saint paul , ( to note that by the way ) gal. 1.19 . entitles him , for the more outward honour , iames the brother of the lord ; yet the humble apostle ( being to speak of himself ) waves all carnal relation to christ , and onely calleth himself {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the servant of iesus , as a title of highest spiritual honour , and which speaketh his lowest service unto our saviour ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the criticism thereof , being appropriate to our god alone . lastly , though the learned papists may plead for themselves , that they serve the saint in the image , and god in the saint ; yet it is to be feared , that the ordinary people terminate their worship in the very image it self . christ's third temptation to idolatry . sermon xii . matth. 4.11 . then the devil leaveth him ▪ and behold , angels came and ministred unto him . we may observe in the words , purgatory , hell , earth , and heaven . 1. purgatory : but not in the modern sense of the papists , for a purgatory to come ; but one past already , in the word then ; that is , after christ had been sifted , and fanned , and tried , and purged ; coming off with his own honour , and his enemies confusion . 2. hell , the devil . 3. earth ; so may i safely term the humanity of our saviour . 4. heaven , the angels , those celestial spirits , which , upon satans dep●rture , ministred unto him . how came satan now to leave our saviour , rather then before ? as if his last answer was more effectual then his former . twice before , he had refused the profer , and refuted the reasons of the devil ; and now he did no more . first , negatively . it is not to be attributed to any latent operation , or mystical efficacie of the number of three , as if the third resistance drave the devil away ( thrice crossing , thrice sprinkling of water , &c. folly , with papists , to fix any force either in the thing , or the triplication thereof ) or as if satan would tempt us onely three times , who will do it more then thirty times three . but satan left him , first , because he ( who long had look'd for that which he was loath to finde , viz. whether christ was the son of god ) was now , to his great sorrow , sufficiently satisfied in the affirmative , that he was so ; and therefore desisted from farther inquiry therein . it is observable , how much satans knowledge was ( i will not say bettered , but ) increased in one chapter ( mark 1 ) within the compass of eleven verses . for , verse 13. he tempted christ , namely , to try whether he was the son of god ; and verse 24. he confesseth him : i know thee ( with deare-bought knowledge , to his owne confusion ) who thou art , the holy one of god . secondly , satan could not go higher , and therefore he would not go lower in his temptations . ecquid aliquid altius ? was there any act worse then idolatry ; or greater temptation thereunto , then the wealth and glory of the whole world ? it stood not with the state of satans malice , to present our saviour after this , with some petty allurement to a puny sin , and therefore he thought fittest for the present to desist . thirdly , satan went away , to save his credit , being on the matter driven away . christ spake , get thee hence , as a commander with authority ; and his words were ( for the time ) a mittimus to dispach the devil out of that place ; who , beholding christ his holy anger , now raised up to an height , presently with shame sneaked and slunk away . the devil leaveth him . holy indignation is an excellent exorcism to drive satan away . the surest way to fright the fiercest lion , ( that of the crowing of a cock , being denied by many , doubted of by most ) is by shaking of a fire-brand before his face . satan , that lion , feares the flame of holy and heavenly anger ( such as here sparkled out in our saviour ) so that the climat grew too hot for him ; he could dwel no longer therein . but we must be sure , that ours be holy indignation , otherwise the strange fire , of common and carnal anger , doth allure , not affright the devil ; yea the light thereof giveth him aim the more steddily to direct his temptations at our souls . yea when his fiery darts meet with our fiery passions ▪ oh how unquenchable ( without gods mercy ) is the combustion ! now saint matthew saith absolutely , the devil leaveth him ; but saint luke giveth us the limitation thereof ; he departeth from him , for a season . and seeing departing , and coming are relative termes ; we finde satan afterwards re-assaulting our saviour , iohn 14.30 . the prince of this world cometh , and hath nothing in me . whence learn , satan though he leaveth us , will never leave us , till life leaveth us . of the three grand enemies of our soul , one beginneth long before the other two , but all end and expire with us , at the same instant . the flesh starteth first , not onely from our birth , but being and conception : psal. 51.5 . behold , i was born in inquity , and in sin hath my mother conceived me . the world and the devil come after , namely when a child ( sooner or later according to his capacity ) is able , with the consent of his reason and will , to commit an actual sin . but all three determine in and at the same moment , namely just at the time of our death : till then , be sure satan will not leave thee . yet let none be disheartned at satans never leaving to tempt them , but , in a comfortable opposition thereunto , let them consider that gods protection will never finally leave to preserve them . indeed , for some time ( especially to the apprehension of a wounded conscience ) he deserteth his servants , who complain with christ , my god , my god , why hast thou forsaken me ? yet we have the certain promise of constant assistance ; which he will infallibly perform : heb. 13.5 . i will never leave thee , nor forsake thee . here under favour , i conceive that though our saviour was afterwards often tempted with the devil , yet the notion and nature of his future , much differed from his former temptations . his former were chiefly for satans information , and the other were onely for christs vexation ; the former partly to try , the later solely to trouble our saviour ; the devil then knowing full well , that he was the son of god . and angels . solitary men ( such as christ in the wilderness ) have alwaies the company of angels or devils . three things are herein observable . first , mans soul ( chiefly when alone ) admits of no vacuitie : anima plena . the avoidance of one , is alwaies the induction of another incumbent . secondly , it is impossible that good and bad angels should be reconciled at the same time , in the same subject . 2 cor. 6.14 . for what agreement is there betwixt light and darkne●s ? those stars of sweet light , and the star wormwood , revel. 8.11 . are of so opposite horizons , the elevation of the one , necessitates the depression of the other . thirdly , the intrant of the angels is in the very instant after the exit of satan ; and so reciprocally , when satans sets , then angels arise . thus in saul , 1 sam. 16.14 . the spirit of the lord departed from him , and an evil spirit from the lord troubled him . and as , gen. 27.30 . iacob was scarce gone out from the presence of isaac his father , when esau his brother came in ▪ so , plain , and pious , and profitable thoughts are no sooner departed our solitary souls , but presently rough , hairy , cru●l , wild , and wicked cogitations succeed in their room . seeing melancholy persons will have some ( and it is to be fea●ed bad ) company , let them avoid loneness , and associate themselves with such as are godly and religious . ministred unto him . angels on all occasions were very officious in their attendance on christ . first , at his conception , luke 1.26 . an angel , gabriel by name , first brought the blessed tidings thereof . secondly , after his birth angels , luke 2.10 . both celebrated the same with their singing , and imparted to shepherds the first intelligence thereof . thirdly , in his infancie , mat. 2.19 . an angel gave notice to ioseph of herods death , and that now christ might safely return into his own country . fourthly , in his temptation , here in my text . fifthly , at his passion , when his agony began in the garden , luke 22.43 . there appeared an angel unto him from heaven , strengthning him . some will say , seeing it is the general opinion of divines that the blessed elect angels are established and strengthned in christ , how cometh one of them to strengthen christ at this time ? but let such know , it was the humane nature of christ , ( which is less and lower then the angelical ) which here received strengthning from him . besides , the angel being then in a calm , and christ in the tempest of an agony , no wonder if a meaner might minister comfort and support to one otherwise and at other times far his superiour . sixthly , at his resurrection , mat. 28.2 . when an augel ( which rolled away the stone from the grave ) attested the same . lastly , after his ascention , act. 1. 10. when two angels declared the manner of his returne unto judgement . nor is this angelical attendance confined to christ alone , but extended also to all christians in some degree , as * formerly we have largely declared , and here intend no repetition thereof ; where also we have proved , that in compensation of their service ( though other civilities be due to angels ) no worship may lawfully be tendered unto them . what then is the reason of the inequality of angels demeanour in scripture , that though sometimes they refuse adoration , as iudges 13.16 . rev. 19.10 , 22 , 9. otherwhiles they accept thereof , as may appear by abraham's so solemn praying unto an angel , gen. 18.23 . for the sparing of sodom ? we may observe that those three angels mentioned in that chapter , appeared in three distinct capacities or representations . first , they are all three called men , gen. 18.2 . three men stood by him ; because they took on them the shape and bodies of men . secondly , two of them are termed angels , gen. 19. & all three promiscuously , heb. 13.2 . so called ) because of their beauty and lustre , power and strength , surpassing humanity wherein they did appear . thirdly , one of them abraham stileth my lord , jehovah ( who alone , staied behind , whilst the other two , as his servants , were sent to s●dom ) and termeth him , gen. 18.25 . the iudge of all the earth . to him onely ( as not a meer angel of god , but the very angel-god ) is abrahams adoration tendered , and therefore it maketh nothing for the popish worship of common and created angels . conclusion . beeing now for some time to take my leave of this auditory , and having the seasonable mention of the ministration of angels in my text ; i know how , if one of the romish perswasion were in my place , he would particularly consigne you to the tutellage of such guardian angels which he conceiveth most proper for your several professions . for instance ; are there any martial men that hear me to day ? such he would bequeath at this his departure , to the military angel , exod. 33.2 . and i will send my angel before thee , &c. namely , the same who drave out the seven nations of canaan , before the face of the israelites . are there any here , which trade in merchandize on the seas ? such would he commend to the protection of the angel of the waters , rev. 16.5 . to preserve them and their estates . are there any here , who stand on their preferment , as we terme it , i mean single persons who in due time intend marriage ? such he would commit to the guard of the matrimonial angel , gen. 24.7 . he shall send his angel before thee , the same which provided a gratious wife for isaac . but to avoid all exception , shun all shadow of superstition , and to be best assured of protection , i commend all qualities and conditions of people , to the tuition of the god of these angels ; taking my farwell of this auditory with the words of saint paul to the ephesians , act. 20.32 . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance amongst all them that are sanctified . amen . finis . notes, typically marginal, from the original text notes for div a40659e-130 gen. 53.11 . notes for div a40659e-650 acts 13.36 . gen. 6.9 . * pag. 103 notes for div a40659e-1350 * luk. 4.2 . doct ▪ doct. object . answ. the doctrine . use . doct. quest . answ. object . answ. quest . answ. notes for div a40659e-3080 quest . answ. doct. doct. notes for div a40659e-4600 quest . answ. quest . answ. quest . answ. doct. use . doct. doct. doct. doct. use . * lord bacon in his natural history . notes for div a40659e-6540 doct. * tim. 1.2 . * not s. augustine the ●●mous fa●h●r , and bishop of●ippo ; but ● later monk . * flores ●ancto●●m . quest . answ. doct. * eph. 6.16 use . doct. * pag. 466. * m. fox his martyrs . * melchior adamus in his life . m. dyke in his comment on this text . notes for div a40659e-8420 doct. james 4.7 . object . use . quest . quest . answ. quest . answ. doct. psal. 31.8 . notes for div a40659e-10400 doct. doct. 1. use . doct. 2. quest . answ. use 1. use 2. notes for div a40659e-12430 doct. 1. object . answ. quest . answ. doct. 2. doct. 3. notes for div a40659e-14420 doct. 1. doct. 2. doct. 3. use . doct. 4. use . doct. 5. * matth. 10.19 . use . doct. 6. doct. 7. notes for div a40659e-17080 quest . answ. doct. use . object . answ. doct. use . doct. object . answ. notes for div a40659e-20100 quest . answ. doct. 1. quest . answ. object . answ. object . quest . doct 2. doct. 3. henry huntington . use . doct. 4. quest . answ. notes for div a40659e-22410 doct. object . solut. doct. doct. object . answ. doct. use . doct. use . notes for div a40659e-25400 quest . answ. doct. doct. doct. use . doct. * page 99. quest . answ. truth maintained, or positions delivered in a sermon at the savoy: since traduced for dangerous: now asserted for sound and safe. by thomas fuller, b.d. late of sidney colledge in cambridge. the particulars are these. i that the doctrine of the impossibility of a churches perfection, in this world, being wel understood, begets not lazinesse but the more industry in wise reformers. ii that the church of england cannot justly be taxed with superstitious innovations. iii how farre private christians, ministers, and subordinate magistrates, are to concurre to the advancing of a publique reformation. iiii what parts therein are only to be acted by the supreme power. v of the progresse, and praise of passive obedience. vi that no extraordinary excitations, incitations, or inspirations are bestowed from god, on men in these dayes. vii that it is utterly unlawfull to give any just offence to the papist, or to any men whatsoever. viii what advantage the fathers had of us, in learning and religion, and what we have of them. ix that no new light, or new essentiall truths, are, or can be revealed in this age. x that the doctrine of the churches imperfection, may safely be preached, and cannot honestly be concealed. with severall letters, to cleare the occasion of this book. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a85036 of text r23497 in the english short title catalog (thomason .36[9]). 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. 198 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85036 wing f2474 thomason .36[9] estc r23497 99872014 99872014 155016 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. a85036) transcribed from: (early english books online ; image set 155016) images scanned from microfilm: (thomason tracts ; 7:e36[9]) truth maintained, or positions delivered in a sermon at the savoy: since traduced for dangerous: now asserted for sound and safe. by thomas fuller, b.d. late of sidney colledge in cambridge. the particulars are these. i that the doctrine of the impossibility of a churches perfection, in this world, being wel understood, begets not lazinesse but the more industry in wise reformers. ii that the church of england cannot justly be taxed with superstitious innovations. iii how farre private christians, ministers, and subordinate magistrates, are to concurre to the advancing of a publique reformation. iiii what parts therein are only to be acted by the supreme power. v of the progresse, and praise of passive obedience. vi that no extraordinary excitations, incitations, or inspirations are bestowed from god, on men in these dayes. vii that it is utterly unlawfull to give any just offence to the papist, or to any men whatsoever. viii what advantage the fathers had of us, in learning and religion, and what we have of them. ix that no new light, or new essentiall truths, are, or can be revealed in this age. x that the doctrine of the churches imperfection, may safely be preached, and cannot honestly be concealed. with severall letters, to cleare the occasion of this book. fuller, thomas, 1608-1661. saltmarsh, john, d. 1647. examinations. selections. fuller, thomas, 1680-1661. sermon of reformation. selections. [24], 78 p. s.n.], printed at oxford [i.e. london : anno dom. 1643. a partial reprinting and defense of his "sermon of reformation" and a partial reprinting of and reply to john saltmarsh's "examinations", including a reprinting of the preface to that work on leaf a2. the imprint is a counterfeit (madan). a reissue with cancel title page of the edition with london in imprint (wing f2475). however, this reissue lacks the full reprinting of fuller's "a sermon of reformation" ([2], 5-24 p.; a⁴-c⁴(-a1)) found in wing f2475. statements made by the author in "to my deare parish saint mary savoy" (c1r) and "to the reader" (c4r) in the preliminaries indicate that the sermon was intended to be included as part of this work, and it may be that copies without the sermon are simply imperfect reissues. the sermon was also apparently issued separately in the same year. annotation on thomason copy reads: "march 8". reproduction of the original in the british library. eng fuller, thomas, 1608-1661. -sermon of reformation -early works to 1800. saltmarsh, john, d. 1647. -examinations -early works to 1800. sermons, english -17th century. reformation -england -sermons -early works to 1800. a85036 r23497 (thomason .36[9]). civilwar no truth maintained, or positions delivered in a sermon at the savoy: since traduced for dangerous: now asserted for sound and safe. by thomas fuller, thomas 1643 34561 111 55 0 0 0 0 48 d the rate of 48 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion truth maintained , or positions delivered in a sermon at the savoy : since traduced for dangerovs : now asserted for sovnd and safe . by thomas fvller , b. d. late of sidney colledge in cambridge . the particulars are these . i that the doctrine of the impossibility of a churches perfection , in this world , being wel understood , begets not lazinesse but the more industry in wise reformers . ii that the church of england cannot justly be taxed with superstitious innovations . iii how farre private christians , ministers , and subordinate magistrates , are to concurre to the advancing of a publique reformation . iiii what parts therein are only to be acted by the supreme power . v of the progresse , and praise of passive obedience . vi that no extraordinary excitations , incitations , or inspirations are bestowed from god , on men in these dayes . vii that it is utterly unlawfull to give any just offence to the papist , or to any men whatsoever . viii what advantage the fathers had of us , in learning and religion , and what we have of them . ix that no new light , or new essentiall truths , are , or can be revealed in this age . x that the doctrine of the churches imperfection , may safely be preached , and cannot honestly be concealed . with severall letters , to cleare the occasion of this book . i will beare the wrath of the lord , because i have sinned against him , untill he plead my cause , and execute iudgement for me ; then will he bring me forth to the light , and i shall see his righteousnesse , micah . 7. 9. printed at oxford , anno dom. 1643. to the most sacred , and reverend assembly for the reformation of the church , now convened by the parliament . most sacred and reverend divines , i have but the thoughts of an afternoone to spread before you ; for i examined the same pace that i read , that if it were possible a truth might overtake an errour , ere it goe too farre . it is not a little encouragement that i may sit like the prophetesse under the palme tree , under such a shade as your selves , and what weakenesse soever may appeare in these my assertions : this ayring them under your patronage , will heale them . for so they brought forth the sick into the streets , that at least the shadow of peter might touch some of them . thus have i suddenly set up my candle for others to light their torch at ; and , i hope , you will pardon me , if my zeale to the truth made me see anothers faults sooner then mine owne , your servant in christ iesus iohn saltmarsh . to the two most famous vniversities of england i dare not give you such high epithites as master saltmarsh bestoweth upon the assembly , to call you the most sacred . be contented to be stiled the two most famous vniversities ; a title , which it is no flattery to give you , but injury to deny you . i have the studies of some whole dayes to spread before you . i am not ashamed to confesse so much , but should be ashamed to present your learned considerations with lesse . and will rather runne the hazard of other mens censure , to have studied so long to no purpose , then to be guilty to my selfe of so much disrespect to you , as to offer to your patronage what cost me but sleight studying . indeed i examined his examinations of my sermon with the same pace that i read them . but i could not confute his errors so speedily as i could discover them , nor could i so soon make them appeare to others , as they appeared to me ; and the evidencing of his faults did cost me some paines , whereof i hope i shall never have just cause to repent . i am altogether out of hope that my truth should quickly overtake his error , which had the advantage of me both at the starting and in the speed ; and yet i beleeve what i want in the swiftnesse of my feet , i shall have in the firmenesse of my footing . and when i overtake it at last , as i am sure i shall , seeing untruths will tire ( as being better at hand then at length ) i am confident by gods assistance , it will get firme and quiet possession in spight of opposition . it is altogether improper for mee to compare you being two in number to the palme tree under which the prophetesse deborah sate ; but the analogie will , hold well , if i should resemble you to the two olive trees continually dropping oyle in the presence of god . and methinks master saltmarsh his expression to the assembly , vnder svch a shade as yovr selves , making them in the assembly but a shadow , ( and then what is the shadow of a shadow worth under which hee desireth to sit ? ) was but an undervaluing and diminutive expressing of their worth . i honour you as you deserve , and counting you a real and lasting substance , so i addresse my respects unto you : humbly requesting you to be pleased to patronize and defend this my defence : the rather because what doctrines therein i deliver , not long since i suckt from one of you , and in this respect i beleive both breasts give milke alike ; and therefore as your learning is most able , so your goodnesse will bee willing to protect the same , not so much because i had them from you , as because you had them from the truth . some perchance may blame my choice in choosing you for my protection who in these troublesome times are scarce able to defend your selves ▪ the universities being now degraded , at least suspended from the degree of their former honour . and i wonder , men should now talke of an extraordinary great light , when the two eyes of our land ( so you were ever accompted ) are almost put out . however this short interruption of your happinesse will but adde the more to your honour hereafter . and here , as it were store of pride for me to counsell you , so it were want of duty not to comfort you . know , the only good token of these times is , that they are so extreamely bad they can never last long . god give you a sanctified impression of your afflictions , neither to sleight them nor sink under them ; and so , forbearing to be longer troublesome to your more serious employments , resteth the meanest of your sonnes or nephewes thomas fuller . to the learned and my worthy good friend , master charles herle . sir , when i read a pamphlet of m. saltmarsh written against me , it something moved my affections , but nothing removed my judgement . but when i saw it recommended to the world with your approbation , in this manner , nihil invenio in hoc libello , cui titulus , ( examinations , or a discovery of some dangerous positions , delivered in a sermon of reformation preached by tho. fuller , b. d. quin utiliter imprimatur . charles herle . i must confesse it troubled me not a little , suspecting either my eyes or my understanding , that either i misread your name , or had mis-written something in my sermon . wherefore fearing partiality might blind me in mine owne book ( knowing that eli was not the onely indulgent father to his owne off-spring ) i imparted my sermon to some whom you respect , and they respect you : men of singular learning and piety , to examine it . these likewise could discover no dangerous positions in it , except such as were dangerous for a preacher to deliver , but safe for people to receive in these troublesome times . and i am confident that their iudgement was such , they would not be deceived with my falsehoods : and their honesty such , they would not deceive me by their flattery . and now sir ( love cannot hate , but it may justly be angry ) consider how your accusing of me , to maintaine dangerous positions , might , as the times stand , have undone me and mine , and at least have intituled mee to a prison , now adayes the grave of men alive . times are not as formerly , when schollers might safely traverse a controversie in disputation . honourable tilting is left off , since men fell to down-right killing ; and in vaine should i dispute my innocence against souldiers violence , who would interpret the accusation of a man of your credit to be my sufficient conviction . i have in this my defence , so well as god did enable me , more clearely expressed , and strongly confirmed the positions i formerly delivered , and request you to tell mee , which are the dangerous points that here i maintaine . by the lawes of our land , the creditor hath his choice , whether he will sue the principall , or the surety , and discretion will advise him , to sue him which is most solveable . your ability is sufficiently knowne , and seeing you have beene pleased to be bound for master saltmarsh his booke , in your approving it : blame me not sir , if i ( i will not say sue you ) but sue to you for my reparation . if you can convince me of my faults herein ( and i will bring great desire , and some capacity to learne from you ) i shall owne my selfe your proselyte , thanke god for you , and you for my conversion . yea in a printed sheet i will doe publique penance to the open view of the world , to shew men , that although i had so much ignorance as to erre , i have not so much impudence as to persist in an errour , and shall remaine , yours in all christian offices . thomas fuller . to the reverend and his worthy good friend , master iohn downam . sir , being about to read master saltmarsh his examination of a sermon of mine , which you ( to the preachers credit , and printers security ) were pleased to approve for orthodox and vsefull , mine eyes in the beginning thereof , were entertained ( i cannot say welcomed ) with this following note , an advertisement returned to the author , by a reverend divine , to certifie him touching the licensers allowance of master fullers late sermon of reformation . sir , to satisfie you concerning m. downams approbation of master fullers sermon of reformation , i assure you i heard him complaine , that he was wronged by him , in that having taken exception at some passages of that sermon , master fuller promised to amend them according to his correction , but that he did not performe what he promised . conclude me not guilty if i were moved , but sencelesse if i had not beene perplext with this accusation . had it beene true , i want a word bad enough to expresse the foulenesse of my deed . yea iustly may my preaching be suspected of falshood , if my practise be convicted of dishonesty . we know how the corinthians , from the supposed breach of s. pauls solemne promise , were ready to infer the falsity , at least the levity of his doctrine , till the apostle had rectified their mistake . this added also to my trouble , that i can privately enjoy my innocence with more contentment to my selfe , then i can publikly declare it with safety to others . for the present therefore , all that i will returne , is this . here is an accusation without a witnesse , or a witnesse without a name , and both without truth . would the inke of this reverend divine ( whosoever he was ) only hold out to blot my name , and not to subscribe his owne ? we know what court was complayned of , as a great grievance , because men therein might not know their accusers . if it cannot consist with our mutuall safety , to have my accusers ( as s. paul had ) face to face , yet it will stand with equity , i should have them name to name : till when , i account this namelesse note , no better then a libel both on you and me . god put an end unto these wofull times , before they put an end to us ; that all outward hostility being laid aside , we may have more leisure to attend , and comfort to follow , that inward christian warefare , which your paines have so well described . yours in christ iesus thomas fuller . to master john saltmarsh minister of heslerton in yorke-shire . sir , you have almost converted me , to be of your opinion , that some extraordinary light is peculiarly conferred on men in this age . seeing what cost me many dayes to make , you in fewer houres , could make void and confute . you examined ( you say ) the same pace , you read , and ( as is intimated ) wrote as fast , as you examined , and all in one ofternoon . this if it were false , i wonder you would say it ; and if it were true , i wonder you could doe it . however i commend your policy herein : for besides that you have given the world notice of the pregnancie of your parts , ( and it is no fault of yours , if you be rather heard then beleeved ) hereby you have done me a great disadvantage . for if i at leisure discover some notable errors in your examinations , you have a present plea , that you wrote them suddenly , and i shall only be repaired for the wrong that you have done me , with your raptim scripta , whereas you had done god as much glory , the cause as much good , more right to your selfe , and credit to me , if you had tooke more time , and more truely . and now consider , you only endeavour to confute some dismembred sentences of my sermon , of which some are falsely , and more of them imperfectly alleged . you know , how in a continued speech , one part receives and returnes strength and lustre unto another . and how easie is it , to overthrow the strongest sentence , when it is cut off from the assistance of the coherence , before and after it ? alas , this disiointing of things , undoeth kingdomes as well as sermons , whilest even weake matters are preserved by their owne unity and entirenesse . i have dealt more fairely with you , and set downe your whole examinations , thereby not expecting any praise , but preventing just censure , if i had done otherwise . if you demand why my answer comes so late , seeing so long silence may be interpreted a consent . know sir , it was the tenth of september , before either friend in love , would doe me the favour : or foe in anger , the discourtesie , to convey your booke unto me . whether this proceeded from the intercepting commerce betwixt the city and the country , or that your booke was loath to come out of london : as sensible , that the strength of your positions , consisted in the fortifications thereof . when i had received one of your bookes , i had not your present parts to answer it . men must doe , as they may doe : i hope , though my credit may , gods cause shall not suffer by my delay ; seeing truth doth not abate with time . here i speake not of those many afflictions , that have befalne me , as not being so unreasonable , as to expect any pitty from others , in these dolefull dayes , wherin none are at leisure to bemoane the misery of any private men , whilst the generall calamity ingrosseth all greife to it selfe ; and yet , i may say , such losses could not but disturbe my studies . when i had finished my answer , i could not so speedily provide to have it printed . and to speake plainely , i was advised by my best friends , to passe by your pamphlet altogether with silence and neglect , and apply my selfe onely to enlarge my sermon , for the satisfaction of others . however , that you may see i will not decline any thing : i have answered every operative passage in your examination . here i might take just exception at the sentence prefixed in the title page of your booke , 2 tim. 3. 5. having a forme of godlinesse , but denying the power thereof . out of the whole quiver of the bible , could you choose no other arrow to shoot , and make me your marke ? whom if you taxe for a meere formalist ; god grant i may make a good use of your bad suspition of me , endeavouring to acquit my selfe in heaven , whom you have accused on earth : i must stand or fall to my owne master , to whom i hope i shall stand , being held up by my saviour . remember , remember , we must all appeare before gods judgment seat , when those things which have been done in secret , shall bebrought to light . meane time goe you on , a fast as you can in the high way to heaven ; but be not too free , willfully to dash your fellow travellers , with foule aspersions : for if dirt may passe for coine , debts in this nature , may easily be paid you backe againe , so resteth thomas fuller . to my deare parish saint mary savoy . my deare parish , for so i dare call you , as conceiving that although my calamities have divorced me from your bed and board , the matrimoniall knot betwixt us is not yet rescinded . no not although you have admitted another , ( for feare i hope rather then affection ) into my place . i remember how david when forced to fly from his wife , yet still cals her , my wife michall : even when at that time , she was in the possession of phaltiel the sonne of laish , who had rather bedded then wedded her . this sermon i first made for your sake , as providing it , not as a feast to entertaine strangers , but a meale to feed my family . and now having againe inlarged and confirmed it , i present it to you , as having therein a proper interest , being confident , that nothing but good and profitable truth is therein contain'd . some perchance will obiect , that if my sermon were so true , why then did i presently leave the parish when i had preached it ? my answer is legible in the capital letters of other ministers miserie , who remaine in the city . i went away , for the present distresse , thereby reserving my selfe to doe you longer and better service ? if gods providence shall ever restore me unto you againe . and if any tax mee as laban taxed iacob . wherefore didst thou flee away secretly , without taking solemne leave ? i say with iacob to laban , because i was afraid . and that plaine dealing patriarch , who could not be accused for purloining a shooe latchet of other mens goods , confesseth himselfe guilty of that lawfull felony , that hee stole away for his owne safety : seeing truth it selfe may sometimes seeke corners , not as fearing her cause , but as suspecting her judge . and now all that i have to say to you , is this , take heed how you heare : imitate the wise and noble bereans , whatsoever the doctor , or doctrine bee which teacheth , or is taught unto you . search the scripture dayly whether these things be so . hansell this my counsell , on this my booke : and here beginning , hence proceed to examine all sermons , by the same rule of gods word . only this i adde also , pray daily to god , to send us a good and happy peace ; before we be all brought to utter confusion . you know , how i in all my sermons unto you , by leave of my text , would have a passage in the praise of peace . still i am of the same opinion . the longer i see this warre , the lesse i like it , and the more i loath it . not so much because it threatens temporall ruine to our kingdome , as because it will bring a generall spirituall hardnesse of hearts . and if this warre long continues , we may be affected for the departure of charity , as the ephesians were at the going away of saint paul , sorrowing most of all , that we shall see the face thereof no more . strive therefore in your prayers that , that happy condition which our sinnes made us unworthy to hold , our repentance may , through gods acceptance thereof , make us worthy to regaine . your loving minister thomas fuller . to the unpartiall reader . be not aff●aid to peruse my positions , though they be accused to bee dangerous . the saints did not feare infection from the company of saint paul , though he was indicted to be a pestilent fellow . to acquaint you with my intentions in this book ( that so you may proportion your expectation accordingly ) herein i have to my power vindicated the truth : consulting with my conscience , not outward safety ; insomuch that i care not whom i displeased , to please the bird in my breast . yea when the actions of other men , have by the examiner beene laid to my charge , i have tooke the boldnesse to leave them to their authors to defend . for though honestie commands me to pay my owne debts , yet discretion adviseth me from solomons mouth , to avoid sureti-ship , and not to breake my selfe with being bound for the errors of others . i cannot but expect to procure the ill-will of many , because i have gone in a middle and moderate way , betwixt all extremities . i remember a story too truely appliable to me . once a jayler demanded of a prisoner , newly committed unto him : whether or no he were a roman catholick . no , answered he : what then said he are you an anabaptist ? neither replied the prisoner , what , ( said the other ) are you a brownist . nor so said the man , i am a protestant . then said the jayler , get you into the dungeon : i will afford no favor to you , who shall get no profit by you : had you beene of any of the other religions , some hope i had to gaine by the visits of such as are of your owne profession . i am likely to finde no better usage , in this age , who professe my selfe to be a plaine protestant , without wealt or garde , or any addi●ion : equally opposite to all hereticks and sectaries . let me mate this with another observation . by the law of the twelve tables , if a man were indebted but to one creditor , he had no power over his body : but if he owed mony to many , and was not solvable , all his creditors together might share his body betwixt them , and by joynt consent pluck him in peeces . me thinks , a good morall lurkes in this cruell law : namely , that men who oppose one adversary alone , may come off and shift pretty well , whilst he who provokes many enemies , must expect to bee torne asunder : and thus the poore levite , will bee rent into as many pieces , as the levites wife was . yet i take not my selfe to bee of so desolate and forlorne a religion , as to have no fellow professors with me . if i thought so , i should not only suspect , but condemne my judgement : having ever as much loved singlenesse of heart , as i have hated singularity of opinion . i conceive not my selfe like eliah to be left alone : having , as i am confident , in england , more then seventy thousand , just of the same religion with me . and amongst these , there is one in price and value , eminently worth tenne thousand , even our gratious soveraigne , whom god in safety and honour long preserve amongst us . and here i must wash away an aspersion , generally , but falsely cast on men of my profession and temper : for all moderate men , are commonly condemned for luke-warme as it is true , saepe latet vitium proximitate boni . it is as true , saepelatet virtus proximitate mali . and as lukewarmnesse hath often fared the better ( the more mens ignorance ) for pretending neighbourhood to moderation : so moderation ( the more her wrong ) hath many times suffered for having some supposed vicinity with lukewarmnesse . however they are at a grand distance , moderation being an wholesome cordiall to the soule : whilst lukewarmnesse ( a temper which seekes to reconcile hot and cold ) is so distastefull , that health it selfe seemes sick of it , and vomits it out . and we may observe these differences betwixt them . first the lukewarme man ( though it be hard to tell what he is ; who knowes not what he is himselfe ) is fix't to no one opinion , and hath no certain creed to beleeve ; whereas the moderate man , sticks to his principles , taking truth wheresoever he findes it , in the opinions of friend , or foe ; gathering an herb , though in a ditch : and throwing away a weed , though in a garden . secondly , the lukewarme man , is both the archer and marke himselfe ; aiming only at his owne outward security . the moderate man , levels at the glory of god , the quiet of the church , the choosing of the truth , and contenting of his conscience . lastly , the lukewarme man , as hee will live in any religion , so he will dye for none . the moderate man , what he hath warily chosen , will valiantly maintaine , at least wise intends , and desires to defend it , to the death . the kingdome of heaven ( saith our saviour ) suffereth violence . and in this sense , i may say , the most moderate men are the most violent , and will not abate an hoofe , or haires breadth , in their opinions , whatsoever it cost them . and time will come , when moderate men , shall be honoured as gods doves , though now they be hooted at , as owles in the desart . but my letter swels too great , i must break off . only requesting the reader by all obligations of charity . first , to read over my sermon , before he entreth on the examination . to conclude , when i was last in london , it was generally reported that i was dead : nor was i displeased to heare it . may i learne from hence with the apostle , to die daily . and because to god alone t is known , how soon my death may come , i desire to set forth this book as my will and testament , which if it can be of no use to the reader , it may be some ease and comfort to the writer , that the world may know , in this multitude of religions , what is the religion of thy servant in christ iesus thomas fuller . truth maintained . examiner . the a policy of the sermon of reformation . the scope of the sermon is reformation , but it so b moderates , so modificates , and conditionates the persons , and time , and businesse , that reformation can advance c little in this way , or method . as our astronomers who draw so many lines and imaginary circles in the heavens , that they put the sunne into an heavenly labyrinth and learned d perplexity ; such is the zodiack e you would make for the light of the gospell , and the sunne of reformation to move in . it was one of the policyes of the jewes f adversaries , that when they heard of their buildings , they would build with them . they said , let us build with you , for we seeke your god as you doe . but the people of god would have no such helpers , there is no such g jesuiticall way to hinder our worke as to work with us , and under such insinuations set the builders at variance when they should fall to labour . and how easie is it to reason flesh and blood back from a good way , and good resolutions ? i remember the old h prophet had soon perswaded even the man of god to returne when he told him i am a prophet as thou art . treatise . a. the policy of the sermon . ) such carnall policy wherein the subtilty of the serpent stings the simplicity of the dove to death , i utterly disclaim in my sermon . christian policy is necessary , as in our practice so in our preaching , for piety is alwayes to goe before it , but never to goe without it . b. but it so moderates and modificates . ) the most civill actions will turne wild , if not warily moderated . but if my sermon clogges reformation with false or needlesse qualifications ( till the strength of the matter leakes out at them ) my guilt is great . i am confident of my innocence , let the evidence be produced and the reader judge . c. that reformation can advance but little in this way . ) know that zoar a little one that is lasting , is better then a great babel of confusion . that reformation which begins slowly and surely , will proceed cheerfully and comfortably , and continue constantly and durably . builders are content to have their foundations creepe , that so their superstructures may runne ; let us make our ground-worke good , and no more hast then good speed . d. they put the sunne into an heavenly labyrinth and learned perplexity with their imaginary lines . ) this your strong line more perplexeth me to understand it : onely this i know , that you might have instanced more properly in any other planet which is more loaden with cycles , and epicycles , whilst the sunne hath found from astronomers this favour and freedome , to be left to the simplest motion . e. such a zodiack you would make for the light of the gospell . ) were i to spread the zodiack of the gospell , it should stretch from pole to pole , and be adequate to the heavens . there should be no more pagans in the world then there were smiths at one time in israel ; not that i would have any kild , but all converted ; yea the sunne of reformation should not have so much darknesse as a shadow to follow it . to effect this , my wishes are as strong as my power is weake . i will ( god willing ) pray and preach for it , and therefore doe not slander me to be an hinderer of the word . f. g. h. of the jewes adversaries . j●suiticall way . the old prophet . ) what you say is as true in the history as false in the application to me . you compare me to the ammonites ( adversaries to gods people , to jesuits , to the old lying prophet . i hope the god of michael the arch-angell will give me patience , when he that disputed with him shal furnish him others railing . and now torture me no longer with your accusation , come to the proofe . examiner . i find there are three principles animates the sermon . 1 how imperfect i a church will be and a reformation doe best you can . 2 that the light which the k fathers had formerly , was as full and glorious as the light of these dayes , or rather brighter . 3 that none but the supreame authority , or authority l royall , and that alone ought to begin and act in this reformation . treatise . i how imperfect a church . ) i said it and i say it againe ; it was a truth before your cradle was made , and will be one after your coffin is rotten . k that the light that the fathers had formerly , was as full & glorious . shew me such a sillable in all the sermon and i 'le yeeld the cause : not that this position is false , but because i never said it ; except you collect it from those my words where i say , that the moderns had a mighty advantage of the ancients who lived in the marches of paganismes and in the time wherein the mistery of iniquity began to worke . l. none but the supreame authority or authority royall . ) i said that the supreame authority alone in those respe●tive places wherein it is supreame , hath the lawfull calling to reforme . thus of the three principles which you reck●n in my sermon . the first i said i will defend it : the second i said not , and doe deny it : the third i said otherwise then you doe alleadge it . and yet even for the two latter ( that you may not complaine for want of play ) in due time as occasion is offered , i will fully discover my opinion , that so we may eitheir freely agree , or fairely dissent . examiner . these are your principles , and let m any judge if this be a qualification fit for him , that judges or writes of such a truth . for first , he that conceits there can be no perfection in a church , will n scarce labour to make that church better , which he is sure will be bad at all times : nor will he care for any new light , whilst the old is best reputation with him : nor will be seeke to advance the worke , but stay for a supreame authority alone : a good policy to stay the reformation till his majesties returne , and there is hopes it may coole in their hands . treatise . m , and let any judge . ) on gods blessing let any indifferent person , who is devested of prejudice , which maketh a bad witnesse and a worse judge : and now we joyne issues . n. for first , he that conceits there can be no perfection in a church , will scarce labour to make that church better . ) if the he you spake of be a meere carnall man , this nor any other principle ( save grace and gods spirit ) can spurre him on to goodnesse . but if this he be a regenerate man , this doctrine will make him tire no whit the sooner in his endeavours of reformation . you say , he will scarce labour , whereby you confesse he will labour . the gramarian saith , quod fere fit , non fit , quod vix fit , fit . one scarce is better then ten thousand almosts . yet i perceive by the scant measure in your expression , that you conceive this doctrine of the impossibility of a churches perfection on earth , to be but a backe friend to reformation . heare therefore what i answer for my selfe . first , hereby you furnish the papists with a cavill , and with a colour to enforce the same against the protestants . for we teach and maintaine , that the best workes of men are stained with some imperfections . hence the papists may inferre , that he that conceits there can be no perfection in a good deed , will scarce labour to doe one . and thus our doctrine shall be condemned for disheartning of holinesse . see sir how you meet popery in your undiscreet shunning of it . secondly , though there can be no absolute perfection in a church , yet quo ad gradum , in some good degree it is attainable , and all good men will endeavour it . mariners which make forth for the northerne discoveries , goe out with this assurance , that it is impossible to come to the pole . yet have they sought and found out very farre , almost to the eightieth degree of latitude . what covetousnesse or curiosity did in them , sure grace is as active to doe in gods children who will labour to draw neere to a perfect reformation , in obedience to gods command , though they know they shall never fully attaine unto it . thirdly , the doctrine of the impossibility of a perfect reformation in this world well understood , begets not idlenesse , but the more industry in mens endeavours . for those that beleeve that the perfection of a church may be attained in this life , are subject to this mistake ( one errour is procreative of another ) to thinke that sometimes they themselves have attained it , and so ending in the midst of their journey , may sit downe and take up their rest : whereas those who conceive the impossibility of perfection are kept in constant doing , having still plus ultra . with saint paul , forgetting those things that are behind , they reach forth to those things which are before , and presse towards the marke . fourthly , if it be objected that the impossibility of perfection discourageth men to endeavour it , seeing they cannot rationally desire it , non est voluntas impossibilium , it is no levell wish aimed at a marke , but a velleity shot at randome , which desires an impossibility . it is answered , that gods servants endeavouring a perfect reformation , doe not light on a labour in vaine , that which is wanting in them being supplyed in gods acceptance : if they doe their best , their desire is taken for the deed : the deformities of their imperfect reformation being pardoned by god in christ , in which respect , their labours are not in vaine in the lord . lastly , seeing this point of the impossibility of a churches perfection is most true ( as hereafter we shall make so appeare ) if hereupon any grow remisse and large in reforming , it is not the fault of gods straight doctrine , but of mens crooked practice : for if men inferre hellish conclusions from heavenly premises , such bad consequences are not the lawfull children of gods truth , but the bastards of mans corruption , where they are justly to be fathered for their maintenance . and now i suppose that your exception in those your words will scarce labour , is abundantly answered . o. nor will we care for any new light , whilst the old is in best reputation with him . ) this is grounded on what i never said , but if by the old light be meant that which shined from the ancient of dayes into the scriptures and thence through the fathers to us , i preferre it before any new light whatsoever . p. a good policy to stay the reformation till his majesties returne . ) it need not have stayed till his majesties returne , which might have been done before his going away ; who so often and so earnestly offered to reforme whatsoever could justly be convinced to be amisse in our church ; which proffers had they been as thankfully accepted , as they were graciously tendered , long since it had been done what we now dispute of , though it matters not for the spilling of our inke , if other mens blood had beene spared . and i doubt not when opportunity is offered his majesty will make good his word , whom no vollyes of discurtesies though discharged never so thicke against him , shall drive him from his princely promise , whilst he lookes not downewards on mens behaviour to him , but upwards to his protestations to god , learning from him whom he represents to be unchangeable . but if ( which god foresend , and yet all earthly things are casuall ) it should come to passe , that in point of reformation , what formerly was proffered by the sovereigne , and refused by the subject , should hereafter be requested by the subject , and denied by the sovereigne ; we shall have leisure enough to admire gods justice , bemoane our owne condition , and instruct our posterity not to outstand good offers , least for want of seeing their happinesse they feele their owne misery . but to returne to your mentioning of his majesties return ; when all is done for ought i can see , reformation must stay till his majesties returne . as for the time and manner thereof when and how it shall be done . god in his wisdome and goodnesse so order it , that it may be most for his glory , the kings honour , the good of the church and state . but this i say againe , that till this his returning , the generall enjoyning and peaceable practising of any reformation cannot be performed . q. and then there is hope it may coole in their hands . ) if by their hands you meane his majesties ( and what else can your words import ) it is as disloyall a suspition , as his would be an unfitting expression that should say , that reformation would boyle over in the hands of the parliament . but sir , thus farre you have excepted against my sermon in generall , now you are pleased to confute some particulars thereof . sermon paragraffe 10. withall we falsly deny that queene elizabeth left the dust behind the doore , which she cast on the dunghill , whence this uncivill expression is raked up . the doctrine by her established , and by her successors maintained in the 39. articles if declared , explained and asserted from false glosses , hath all gold , no dust or drosse in them . examiner . i will not detract from the religious huswifry of such a queene of famous memory , but we know her reformation is talk'd of now in a politicke r reverence , and we are commended backe into her times onely to hinder us from going forward in our owne ; for i am sure till this engine was contrived , shee was not such a saint in the prelates s calender . treatise . r. if there be any so base that they now make queene elizabeths reformation their protection , which formerly they disdained ( running in raine to that bush for shelter , which they meane to burne in faire weather ) shame light on them for their hypocrisie . let such be stript naked to their utter disgrace , who onely weare the memory of that worthy queene to cloke and cover them in their necessity , whose reformation was signed with successe from heaven ; our nation in her time being as famous for forreigne atchievements as now it is infamous for home-bred dissentions . yet god forbid our eyes should be so dazled with the lustre of her days as not to goe forward to amend the faults thereof , if any such be justly complained of . s. shee was not such a saint in the prelates calender . ) i never saw the prelates calender , but in the late reformed almanacks , i find neither her nor any other for saints . examiner . for the doctrine established from queen elizabeths times , though it be not the businesse so much of our reformation as the 39. articles where it dwels ; yet this we know , either the light of the doctrine was very dimme , or the eyes of our bishops t and jesuits , for one of them would needs spy arminianisme , and the jesuit popery . and some will make it a probleme ; yet whether their glosse may accuse the articles , or the article their glosse , such cassanders ●ound so much latitude in our doctrine as to attempt a v reconciliation of their articles and ours together . treatis . t. i expect ( and ever may expect ) that you would have produced some drosse in our articles , instancing in some false place or point contained in them , and then i must either have yeelded to you with disgrace , or opposed you with disadvantage . but instead of this , you only tell us how some have seene arminianisme and popery in them . i answer : so the papists doe read every point of popery where you will say it was never written in the scripture . those who bring the jaundies in their eyes doe find yellownesse in every object they behold ; and nothing can be so cautiously pen'd , but ingaged persons will construe it to favour their opinions . v. as to attempt a reconciliation of their articles and ours together . ) thus many egyptian ks. attempted to let the red sea into the mediterranian . a project at first seeming easie to such as measured their neernesse by the eye and at last found impossible by those who surveyed their distance by their judgement ; seeing art & industry can never marry those things whose bands nature doth forbid . and i am confident that with the same succes , any shal undertak the accommodating of english and romish articles . nor can the wisest church in such a case provide against the boldnesse of mens attempting , though they may prevent their endeavours from taking effect . for my owne opinion , as on the one side , i should be loath that the bels should be taken downe out of the steeple and new-cast every time that unwise people tune them to their thinke : so on the other side , i would not have any just advantage given in our articles to our adversaries . however , what you say confutes not , but confirmes my words in my sermon , that the 39. articles need declaring , explaining and asserting from false glosses . and seeing it is the peculiar priviledge of gods word to be perfect at once and for ever , on gods blessing let the darke words in our articles be expounded by cleerer , doubtfull expressed in plainer , improper exchanged for fitter , what is superfluous be removed wanting supplyed , too large contracted , too short enlarged alwayes provided that this be done by those who have calling , knowledge and discretion to doe it . sermon paragraffe 11. againe , we freely confesse that there may be some faults in our church in matters of practise and ceremonies , and no wonder if there be it would be a miracle if there were not . besides ▪ there be some innovations rather in the church then of the church , as not chargeable on the publike account , but on private mens scores , who are old enough , let them answer for themselves . examiner . these are but subtill w apologies and distinctions , for the x superstitions in the church , and to take off the eyes of the reformers , and entertaine them into changeable discourses , as if they were faults and no faults , and those that were , were irreformable , and could not be made better . and thus while the errours of our church should call them to reforme , your difficulties y and impossibilities would call them off . you say it were a miracle to have none : this is such sophistry as the malignity of your clergy would cast in the way of our reformation . and for the a innovations they have beene made by your most learned the immediate issues of our church , our rubrick and practise have beene called to witnesse it ; therefore goe not on to perswade such a b fundamentall integrity and essentiall purity . you know in what a case that c church was when she thought her selfe rich , and full , and glorious . he is no lesse an enemy to the patient then to the physitian that would perswade him that all is well or at the lest incurable . treatise . w. these are but subtill apologies . ) truly no such matter ; they are even plaine and downeright confessions from the simplicity of my heart . x. for the superstitions in the church . ) sir , lay not your enditement higher then you are sure your proof will reach . you might have done well to have insisted on some particulars , whilst now your generals accuse much , convict nothing . y. your difficulties and impossibilities would call them off . ) not so ; for to shew wise reformers the true difficulties of their worke will quicken not quench their endeavours . thus the carpenter being truly told that the wood is hard , he is to hew , will therefore not throw away his axe , but strike with the greater force . and that the doctrine of the impossibility of a churches perfect reformation on with well understood , is no hinderer to mens labours to reforme , hath been largely proved before . z. you say it were a miracle for a church to have no fa●lt● ▪ this is such sophistry as the malignity of your clergy would cast in the way of our reformation . ) this sophistry will at last prove good logick , and whatsoever you pretend of malignity , this is a truth to be confided in : namely , that no church in this world can be so compleat , but it will have faults . for the church being a body consisting of imperfect men the members thereof , the body must needs be imperfect also . this appeares by the constant necessity of preaching , which otherwise might well be spared , and all our sermons turned into psalmes , as also by the power of the keyes , which will never rust in the church for want of imployment . yea that petition in the prayer of christs p●oviding for us ( and forgive us our trespasses , as we forgive them that trespasse against us ) were both needlesse and false if men might be perfect in this world . this perchance is the reason why the perfection-mongers of this age quarrell with this prayer , as having too much pride to confesse their owne faults , and too little charity to forgive other mens , so ill doth a publicans prayer fit a pharisees mouth . a. as for innovations they have beene made by your most learned . ) concerning innovations i must inlarge my selfe . in mixt actions wherein good and bad are blended together , we can neither chuse nor refuse all , but may pick out some , and must leave the rest . first , they may better be tearmed renovations then innovations , as lately not new forged , but new furbished . secondly , they were not so many as some complaine . the suspitious old man cryes out in the comedy , that 600. ●ooks were set into his house , when they were but two . jealousie hath her hyperboles as well as her flattery . thirdly , some of these innovations may easier be rayled on then justly reproved ; namely , such as concerned the adorning of churches , and the comlinesse of mens behaviour in gods service , where outward decency ( if not garish , costly above the estates of the parish , mimicall affected or superstitious ) is the harbinger to provide the lodging for inward holinesse . for some bodily distance brings our souls the neerer to god , with whom some have such clownish familiarity , they have the lesse friendship . fourthly , if these gave offence , it was not for any thing in themselves but either because ; first , they were challenged to be brought in without law . this often makes good matters to be ill relished , honest men if wise withall , being loath to pay their obedience , before it becomes legally due . secondly , because they seemed new and unusuall , and we know how in dangerous times every well-meaning stranger may be suspected for a spy till he hath given an account of himselfe . now few daughter-churches had seen such ceremonies , though some of their mother-cathedrals could well remember them . thirdly , because they were multiplied without any set number ; and those ceremonies which men saw were indefinit , they feared would be infinit . fourthly , because they were pressed in some places without moderation . and herein some young men ( i will not say ran without sending , but ) ran further then they were sent , outstripping them who first taught them to goe . fifthly , because they were pressed by men , some of whose persons were otherwise much distasted ; how justly ? let them seek who are concerned . lastly , because men complained that painfull preaching and pious living , the life of gods service were not pressed and practised with equall earnestnesse , as outward decency the lustre thereof ; whence their feares inferred , that the shaddowes would devoure the substance . now whereas you say that these innovations have been made by our most learned , herein i must confesse that the scales of my skill are too little in them to weigh the learning of great schollers , and to conclude who have the most . but this i know , that alwayes a distinction hath been made and admitted betwixt the opinions and practise of the most eminent particular doctors ( how great soever in place power or parts ) and the resolutions and commands of the church in generall . in which respect , what hitherto you alleadge to the contrary , doth no whit disprove my words , that such innovations are rather in the church then of the church , by which they were never abso●utely enjoyned nor generally received , as alwayes disclaimed by many , and lately disesed by most . such indeed as used them out of conscience ( i should have no conscience to think otherwise of some ) are not to be blamed if they privately practise them still , at their own perill , till their judgements are otherwise informed . such as took them up for fashion sake , for fashion sake have since laid them downe . such as were frighted into them desist , now their feare is removed . lastly , those who used them in hope of preferment , now disuse them in despaire thereof , not to say some of them are as violent on the contrary side , and perchanee onely wait the word of command from the prevalent party to turne faces about againe . in briefe , seeing generally these ceremonies are left off , it seems neither manners nor charity , alwayes to lay that in mens dishes , which the voider some pretty while since hath cleane taken away . say not that these innovations are now rather in a swound then dead & likly to revive , when cherished with the warmth of authority seeing his majesty hath often and fully proffered , that whatsoever is justly offensive in them shall be removed , and pitty it is but that the rest should by the same lawfull power be re-enforced . but enough hereof , and more perchance then will please the reader , though lesse could not have satisfied the writer ; if i have contented any , well ; if i have displeased all , i am contented . b. therefore goe not on to perswade such a fundamentall integrity and essentiall purity . ) indeed the pains may well be spared , for all wise men are sufficiently perswaded thereof already . for if hereby you meane ( and i would faine learne what other sence your words are capable of ) that the church of england hath not as yet been entire in the fundamentals , and pure in the essentials to salvation . we all are in a wofull condition . have we lived thus long in our church , now to dye eternally therein ? seeing none can be saved therein if it be unsound in the fundamentals of religion ; must the thousand six hundred forty third yeer from christ's birth , be the first yeer of the nativity of the church of england , from which she may date her essentiall purity ? sir , i could at the same time childe you with anger , bemoane you with pitty , blush for you with shame , were it not that i conceive this passage fell unawares from your pen , and that you intend to gather it up againe . c. you know in what a case that church was , when shee thought her selfe rich , and full , and glorious . ) good sir , accept of my service to stay you , or else run on till you be stopt by your owne wearinesse . our church never brag'd thus her selfe , nor any other for her ; whose faults we have already freely confessed , yet maintained her to be sound in all fundamentals , and pure in all essentials . sermon paragraffe 12. a thorow reformation we and all good men desire with as strong affections , though perhaps not with so loud a noyse as any whatsoever . examiner . if your thorow reformation in this page be compared with your fourteen , fifteen , sixteen , seventeen pages , where you have bound it up with so many d restrictions , the fallacy will soon appeare . you would smoothly tax some brethren for clamour e and noyse in their desires after reformation . indeed if you could perswade the prophets of god into silence , or slight endeavours , halfe your designe were finished ; but they have a fire which flames into stronger expressions : if the zeale of the prophets and f martyrs had given no further testimony to the truth , then their own bosomes , we had not had at this day such a cloud of witnesses ; you know these loud importunities awaken and hasten men unto that holy g businesse you would so faine retard . if you think it your vertue that you can be silent in the midst of our importunities and loud cryes after reformation , i am sure 't is your policy too , for should you make too great a noyse after it , you might be heard h to oxford , and perhaps you are loath to speake out till you see further . treatis . d. fourteen , fifteen , sixteen , seventeen pages , where you have bound it up with so many restrictions . ) indeed i bound reformation with restrictions , but such as are girdles to strengthen it , not fetters to burthen it , and thereupon no fallacy , but plaine dealing will appeare . and if those pages you instanee in be guilty of any such fault , no doubt when your examination doth come to them , you will presse it home , and i shall be ready to make my best defence . e. you would smoothly tax some brethren for clamour . ) if any be faulty herein they deserve not onely to be smoothly taxed . but sharply reproved . for clamour ( as the english word is taken in scripture ) sounds in a bad sense , as arguing an ill tempered spirit with a mixture of pride and impatience . and as reformation ought to be prosecuted and sought after with holy and zealous importunity ( farre from all lethargicall dulnesse and carnall stupidity ) so it must be done with a quiet and compose soule , a grace commended by the apostle . now grant none to be guilty , yet seeing all are subject ( especially in tumultuous times ) to clamour and passionate extravagancies , my gentle advertisement by the bye could not be amisse . f if the zeale of the prophets and martyrs had given . ) i thanke you sir for mentioning the martyrs ; they were the champions of passive obedience , and the lively patternes of that holy temper i now described ; men of a meeke and quiet disposition , not clamorous , though since their death , the noyse and fame of their patience hath sounded aloud thorow the whole world to all posterity . and i pray god in continuance of time the very doctrine of martyrdome be not martyred . g that holy businesse you would so faine retard . ) i appeale from your hard censure to the searcher of hearts , who one day will acquit my innocence and punish your uncharitablenesse , except it be first pardoned upon your repentance . h for should you make so great a noyse , you might be heard to oxford . ) i care not how farre i be heard , nor which way , to oxford and beyond it , to geneva , or to rome it selfe : truth is calculated for all meridians . but speake not slightingly of oxford , it is ill wounding of a court , and a camp , and an university , and all in one word . i and perhaps you are loath to speak out till you see farther . ) i see too farre already ; namely , that ruine and desolation is likely to follow , except moderation be used on both sides : if you meane , till i see farther into his majesties pleasure of reforming , what shall be found amisse , his unfained desire thereof doth already plainly appeare ? but if you meane till i see farther into his successe , know sir , my religion observes not the tides of his majesties fortune , to ebbe and flow therewith . where conscience is the fountaine , the stream keeps the same height . sermon paragraffe 12. but with this qualification , that by thorow reformation , we meane such a one whereof we are capable , pro statu viatorum , made with all due and christian moderation . examiner . you write of the reformation of a church like k bod●● , not like bucer , you make it a worke of policy l not of piety of reason , not divinity . such counsellers had m jeroboam and jehu , and they made a church as unhappy as a kingdome miserable . this moderation and qualification you speak of is not so consistent with spirituall essenses and n operations : if the spirit of god should not work in the soules of o unregenerate , but expect an answerable compliancy first , who should be sanctified ? if god had expected any such congruity in our businesse of salvation , we had been unredeemed . to speak p closer , what qualification did queen q elizabeth expect when shee received a kingdome warm from popery ? what qualification did r henry the eight expect in his attempt against the supremacy , when all his kingdome was so universally conjured to rome ? such moderation and qualification is no other but a discreet taking so much as will serve your turne . to the law ( saith the scripture ) s and to the test mony ; moses wrought according to the patterne , so salomon too ; godly bucer makes it his worke to perswade king edward to build up a perfect church and he v prophesies sadly , that he was afraid popery would succeed , because the kingdome of england was so averse to the kingdome of christ . and we know the marian dayes followed , me-thinkes we are too like his proprophesie , and our w marian times approach too fast . treatis . k you write of a reformation of a church like bodin . ) would i wrote like bodin , though on the condition that i never wrote answer to your examinations . would we had some bodins , some such able states-men , that they might improve their parts to advance an happy accommodation betwixt our sovereigne and his subjects . l you make it a worke of policy not of piety . ) i make it as indeed it is , a work both of moses and aaron , wherein piety is to be prefer'd , and policy is not to be excluded . m such counsellours had jeroboam and jehu . ) sir , shoot your arrowes at me till your quiver be empty , but glance not with the least slenting insinuation at his majesty , by consequence to compare him to jeroboam or jehu , for their idolatry ; he knoweth how to bestow his gold farre better , and to leave the calves for others . n this moderation and qualification you speake of , is not so consistent with spirituall essenses and operations . ) this your line is not so consistent with sense , as to need much lesse deserve a confutation . o if the spirit of god should not have wrought in the souls of unregenerate . ) i wonder that allotting ( as you say ) but one afternoon for the whole work of your examination you could spend so much time ( some minutes at least ) in such impertinencies . p to speake closer . ) and truly no more then needs , for as yet you are farre enough from the matter : but i will not confute what you confesse . q what qualification did queen elizabeth expect . ) she needed not to expect any , when she had all requisites to reforme . those who have such qualification are not to expect , but to fall a working ; those that want it are not to fall a working , but still to expect . queen elizabeth as supream in her dominions had a sufficient calling to reforme , nothing was wanting in her : onely her memory doth still deservedly expect a more thankfull acknowledgement of her worthy paines then generally she hath received hitherto . r what qualification did henry the eight expect in his attempt against supremacy ? ) he likewise had qualification sufficient ( and therefore needed not to expect any ) as your following words doe witnesse , wherein you say that all his kingdome was universally conjured to rome . if it was his kingdome , then he had a calling ; if it was conjured to rome , then he had a cause to reforme : and being the king was bound to be the exorcist to un-conjure his subjects from such superstition : yea , had king henry reformed as sincerely as he had a lawfull calling thereunto , his memory had not been constantly kept in such a purgatory of mens tongues for his lukewarme temper , even the most moderate counting him too good for to be condemned , and too bad to be commended . s to the law ( saith the scripture ) and to the testimony . ) i will treasure up this excellent passage till a convenient time , being confident that before the next paragraffe is examined , i shall appeale to these judges , and you decline them . t godly bucer makes it his worke to perswade king edward to build up a perfect church . ) the book of godly bucer which you cite i have seene ▪ on the selfe same token , that therein he makes a bishops to be above presbyters jure divino . you know bucer wrote this worke ( as leading the front of his opera anglicana ) in the very beginning of king edwards reigne , before the reformation was generally received in england , and whilst as yet popery was practised in many places . and next to this his book followeth his gratulation to the english church for their entertaining of the purity of the gospell ; so that what he doth perswade in the book you alleadge , was in some good measure performed in that ks. reign , and afterwards better compleated by queen elizabeth . v and he prophesieth sadly that he was afraid popery would succeed . ) herein he took shrewd aime and it happened he hit right . such predictions are onely observed when afterwards they chance to take effect : otherwise , if missing the marke , men misse to marke them and no notice at all is taken of them : i know a latter divine ( not the lowest in learning ▪ one of the highest in b zeale amongst them ) who foretelleth that atheisme rather then popery is likely to overrunne england . such presages may serve to admonish not to afright us , as not proceeding from a propheticall spirit , but resulting from prudentiall observations . but before we take our farewell of this book of bucers , it will not be amisse to remember another passage ( not to say presage ) in the same worthy worke ; that we may see what sinnes in his opinion were forerunners of ruine in a kingdome . the margin presents the reader with the c latin which i here translate , though the former part thereof be englished already in mens practise , and the latter i feare will be englished in gods judgements . how horrible an affront doe they doe to the divine majesty who use the temples of the lord for galleries to walk● in , and for places so prophane , that in them with their fellowes that prattle and treat of any uncleane and prophane businesse . this sure is so great a contempt of god , that long since even for this alone we have deserved altogether to be banished from the face of the earth , and to be punished with heaviest judgements . such i am afraid will fall on our nation for their abominable abusing of churches ( besides other of their sinnes ) and prophaning the places of gods worship . not to speake of those ( and yet what man can hold his tongue when the mouthes of graves are forced open ) who in a place to vvhich their guilty conscience can point vvithout my pens direction did by breaking up the sepulchers of our saxon christian kings ▪ erect an everlasting monument to their ovvn sacriledge . such practises must needs provoke gods anger , and now me-thinks i write of the reformation of a church like bucer and not like bodin . w me-thinks we are too like his prophesie , and our marian times approach too fast . ) i hope otherwise ; trusting on a good god and a gracious king . but if those times doe come , woe be to such as have been the cause or occasion to bring or hasten them . one day it will be determined whether the peevish , perverse and undiscreet spirit of sectaries , bringing a generall dis-repute on the protestant , hath not concurred to the inviting in of superstition and popery , may come riding in on the back of anabaptisme . if those times doe come , i hope that god who in justice layeth on the burthen , will in mercy strengthen our shoulders , and what our prayers cannot prevent , our patience must undergoe . nor is it impossible with god so to enable those whom you tax to have onely a forme of godlinesse , to have such power thereof as to seale the protestant religion with their blood . sermon paragraffe 13. 14. such who are to be the true and proper reformers , they must have a lawfull calling thereunto ; duties which god hath impaled for some particular persons , amongst these actions reformation of a church is chiefe . now the supreame power alone hath a lawfull calling to reforme a church , as it plainely appeares by the kings of judah in their kingdome . examiner . i had not knowne your meaning by the lawfull calling you name , but that you expound it in the lines that follow , to be the calling of the supreame magistrate ; as if no calling were warrantable at first to x promove a reformation but that . but you must take notice there is an inward and an outward call . the inward call is a y speciall excitation from the spirit of god , and such a call is warrantable by god to be active ; i am sure it hath beene sufficient alwayes to set holy men on worke : another call is outward , and that is either of place and magistracy , or publike relation . now though magistracy be of publike relation , yet when i speake specifically of publike relation . i meane that in which every man stands bound in to god and his country ; now all these callings are commissions enough either to meddle as christianly inspired , or christianly ingaged . in ordinary transactions , i know the ordinary dispensation is to be resorted to ; but the businesse of reformation as it is extraordinary , so god giveth extraordinary conjunctures of times and circumstances , and extraordinary concurrences , and extraordinary incitations . in the building of the temple you shall see in ezra and nehemiah such workings of god , when the people were gathered together as one man , they spake to ezra the scribe to bring the book of the law of moses . here the people put on even ezra to his duty . treatis . before i deale with the particulars of this examination , i will enlarge ( not alter ) what i said in my sermon of this point , promising as much brevity as god shall enable me to temper with clearnesse , and desiring the readers patience whilst at mine owne perill i deliver my opinion . but first , here we promise necessary distinction . distinguish we betwixt those times , when the church liveth under pagan or persecuting princes , and when god blesseth her with a christian king , defender of the faith : in the former case the church may and must make an hard shift to reforme her selfe so well as she can ( for many things will be wanting , and more will be but meanly supplyed ) without any relating to a supreame power , whose leave therein will be dangerous to desire and impossible to obtaine . but withall , they must provide themselves to suffer , offering no violence , except it be to drowne a tyrant in their teares , or to burne him with coales of kindnesse heaped on his head . in the latter case , when the supreame power is a nursing father to the church , suckling it , not sucking blood from it , the church must have recourse to it before shee may reforme . reforming of a church must neither stay behind for nero his leave , nor runne before without the consent of constantine . religion it selfe must not be deckt with those flowers which are violently pluck'd from the crownes of lawfull princes . come we now then to shew , how in a christian state , all are to contribute their joynt endeavours to promote a reformation . in a church , and such a state i consider three degrees thereof . first , meere private men without any mixture of a publike relation . secondly , persons placed in a middle posture with the centurian in publike imployment over some , yet under authority themselves . thirdly , the absolute supreame power , who depends of god alone . for the first of these , meere private men ; they have nothing to doe in publike reforming but to advance it by their hearty prayers to god , and to facilitate the generall reformation , by labouring to amend their owne and their families lives according to the word ; this is all god requireth of them and more i feare then most of them will performe . next , succeed those persons in a middle posture , and these are either ministers or magistrates . ministers even the meanest of them have thus far their part in publike reforming , that they are to lift up their voice like a trumpet ( though not like sheba his trumpet to sound sedition ) both to reprove vitiousnesse in manners , and to confute errors in doctrine . and if men of power and imminent place in the church , then as their ingagement is greater , so their endeavours must be stronger , to presse and perswade a publike reformation to such whom it doth concerne . magistrates may have more to doe in publike reforming having a calling from god , who therefore hath set them in a middle place betwixt prince and people , to doe good offices under the one , over the other , betwixt both . and having a calling from the king , especially if they be his counsellours , whose good they are to advance by all lawfull meanes , and rather to displease him with their speech , then to dishonour him with their silence ; and having a calling from their country , whose safety they must be tender and carefull of . first , therefore they are with all industry ( both from the ministers mouth and by their owne inquiry ) to take true notice of such defects and deformities in the church or state as are really to be reformed . secondly , they are with all sincerity to represent the same to the supreame power . thirdly , with all humility to request the amendment of such enromities . fourthly , with all gravity to improve their request with arguments from gods glory , the princes honour , the peoples profit , and the like . lastly , with their best judgement to propound and commend the fairest way whereby a reformation may as speedily as safely be effected . and if they meet with difficulties in the supreame power delaying their request , they are not to be disheartned , but after their servent prayers to god , who alone hath the hearts of kings in his hands , they are constantly to re●ue their request at times more seasonable , in places more proper , with expressions more patheticall , having their words as full of earnestnesse , as their deeds farre from violence . as last comes the supreame power , who alone is to reforme by its own authority , though not by its owne advise alone . for because it is rationally to be presumed ▪ that divines have best skill in matters of divinity , they are to be consulted with ; and here comes in the necessity and use of councels , convocations , synods and assemblyes . and because there is not onely a constant correspondency but also an unseperable complication betwixt the church & state ; states-men are therefore to be advised with in a reformation , so to settle it as may best comply with the common-wealth . for god in that generall warrant , let all things be done decently and in order ; p●ts as i may say the cloath and sheeres into the hands of the church and christian princes , to cut out and fashion each particular decency and order , so as may shape and suit best with the present time and place wherein such a reformation is to be made . these parts therefore are to be acted in a reformation by the supreame power . first , he is ( either by his owne motion , or at the instance and intreaties of others ) to call and congregate such assemblyes . secondly , to give them leave and liberty to consult and debate of matters needing to be reformed . thirdly , to accept the results of their consultations , and to weigh them in the ballance of his princely discretion . fourthly , to confirme so much with his royall assent as his judgement shall resolve to be necessary or convenient . lastly , to stamp the character of authority upon it , that recusants to obey it may be subject to civill punishments . but now all the question will be what is to be done if the endeavours of subjects be finally returned with deafnesse or deniall in the supreame power . in this case a pulike reformation neither ought nor can be performed without the consent of the supreame power : it ought not , first , because god will not have a church reformed by the deforming of his commandement . he hath said honour thy father and thy mother and requireth that all superiours should be respected in their places . secondly , the scripture rich in presidents for our instruction in all cases of importance affords us not one single example , wherein people attempted publiquely to reforme , without or against the consent of the supreame power ; and in this particular , i conceive a negative argument followeth undeniably : wherefore seeing the kings in judah ( there the supreame power ) were alwayes called upon to reforme , commended for doing so much , or condemned for doing no more ; and the people neither commanded to remove , nor reproved for not removing publique idolatry , without the consent of the supreame power ; it plainly appeareth , that a publique reformation belongeth to the supreame power , so that without it , it ought not to be done . as it ought not , so it cannot be done without the consent thereof ; for admit that the highest subordinate power should long debate , and at last conclude , the most wholsome rules for reformation ; yet as plato said , that amongst the many good lawes that were made one still was wanting , namely , a law to command and oblige men to the due observing of those lawes which were made . so when the best resolutions are determined on by any inferiour power , there still remaines an absolute necessity that the supreame power should bind and enforce to the observing thereof . for instance : some offenders are possessed with such uncleane spirits of prophanenesse , that none can bind them , no not with chaines of ecclesiasticall censures , onely outward mulcts in purse or person can hold and hamper them . scythian slaves must be ordered with whips , and a present prison more affrights impudent persons , then hel-fire to come . in the writs de excommunicato capiendo , & de haeritico comburendo , such as flout at the excommunicato and the haeretico , are notwithstanding heartily afraid of the capiendo and the comburendo . wherefore in such cases the church when it is most perfectly reformed is fame to crave the aid of the state by civill and secular penalties , to reduce such as are rebels to church-censures ( sometimes inflicting death it selfe on blasphemous heretickes ) and this cannot be performed by any subordinate power , in the state , but onely by the supreame power . otherwise , offenders , if pressed by any inferiour power would have a free appeale and no doubt find full redresse from the supreame power , without whose consent such penalties were imposed on them . now if it be demanded , what at last remaines for any to doe , in case the supreame power finally refuseth to reforme : thus they are to imploy themselves . first , to comfort themselves in this , that they have used the meanes , though it was gods pleasure to with-hold the blessing . secondly-they are to reflect on themselves , and seriously to bemoane their own sinnes which have caused gods justice to punish them in this kind . if a●rhumaticke head sends downe a constant flux , to the corroding of the lungs , an ill affected stomacke first sent up the vapours which caused this distillation : and pious subjects conceive that if god suffer princes to persist in dangerous errours , this distemper of the head came originally from the stomack , from the sinnes of the people , who deserved this affliction . thirdly , they are to reforme their selves and families , and if the supreame power be offended thereat , to prepare themselves patiently to suffer , whatsoever it shall impose upon them , having the same cause though not the same comfort , to obey a bad prince as a good one . by the way , a word in commendation of passive obedience : when men who cannot be active without sinning , are passive without murmuring . first , christ set the principall copie thereof , leading captivity captive on the ●rosse , and ever since he hath sanctified suffering with a secret soveraigne vertue even to conquer and subdue persecution . secondly , it hath beene continued from the primitive church by the albigences to the moderate protestants unlesse some of late ashamed of this their masters badge , have pluckt their cognisance from their coats , and set up for themselves . thirdly , it is a doctrine spirituall in it selfe . it must needs be good , it is so contrary to our bad natures and corrupt inclinations , who will affirme any thing rather then we will deny our selves , and our owne revengefull dispositions . and surely the martyrs were no lesse commendable for their willing submitting to , then for their constant enduring of their persecutors cruelty . and it was as much ( if not more ) for them to conquer their owne ●indicative spirits , as to undergoe the heaviest tortures inflicted on them . fourthly , it is a doctrine comfortable to the practisers , bitter , but wholsome . yet it is sweetned with the inward consolation of a cleere conscience , which is food in famine , freedome in fetters , health in sicknesse , yea , life in death . fifthly , it is glorious in the eyes of the beholders , who must needs like and love that religion , whose professors ( where they cannot lawfully dearly sell ) doe frankly give their lives in the defence thereof . lastly , it is a doctrine fortunate in successe . by preaching of passive obedience , the d●ve hath out-flowne the eagle . christ's kingdome hath out-streatched ca●sars monarchy . hereby the wisdome of the east was subdued to the folly of preaching . the sunne of the gospell arose in the westerne parts . the parched south was watered with the dew of the word . the fro●en north was thawed with the heat of religion : but since the doctrine of resisting the supreame power came into fashion , the protestant religion hath runne up to a high top , but spread nothing in breadth ; few papists have beene reclaimed , and no pagans have beene converted . alas ! that so good a doctrine should be now in so great disgrace ; yet will we praise such suffering , though we suffer for praising it . if we cannot keepe this doctrine alive , we will grieve because it is dying ; being confident , that though now it be buried in so deepe dishonour , god in due time will give it a glorious resurrection . and though i must confesse , it is farre easier to praise passive obedience then to practice it , yet to commend a vertue is one degree to the imitation of it , and to convince our judgements : first , of the goodnesse of the deede , is by gods blessing one way to worke our wils to embrace it : in a word , if this doctrine of passive obedience be cryed downe , hereafter we may have many bookes of acts and monuments , but never more any bookes of martyrs . and now these things premised , we returne to master saltmarsh his examination of my sermon . x as if no calling were warrantable at first to promote a reformation but the supreame power . ) i never said or thought so : but in what manner , and by what meanes inferiours may and must labour to promote it , i have at large declared . y the inward call is a speciall excitation from the spirit of god , and such a call is warrantable to be active . ) i shall have presently a more proper place to deale with these speciall excitations , when i come to answer your extraordinary incitations . z now all these callings are commission enough to meddle . ) i am not of so froward a spirit , as to quarrell at a word . otherwise i could tell you , that to meddle generally importeth an over-businesse in some pragmaticall person , tampering with that which is either unlawfull in it selfe , or hurtfull to , at least improper for the party who medleth with it , and in scripture it is commonly used with a prohibition , meddle not . to passe this by , the question is not whether magistrates may meddle ( as you say ) in advancing a publique reformation ; but how ? and how farre they may be active therein ? therein i report the reader to what i have largely expressed . a in ordinary transactions , i know the ordinary dispensation is to be resorted to , but the businesse of reformation as it is extraordinary , so god giveth extraordinary conjunctures of times and circumstances , and extraordinary concurrences , and extraordinary incitations . ) now you soare high , give us leave to follow you as we can . first , i confesse that a publique reformation is an extraordinary worke in this sense , as not common or usually done every day ( as private amendment of particular persons is or ought to be . ) but it is a rare worke , which commeth to passe but seldome , and the doing of it is out of the road of ordinary mens imployment . but i deny a publique reformation to be extraordinary in this acception ; as if it were to be ordered or managed by any other rules or presidents , then such as are ordinary and usuall in the bible , where many patterns of publique reformations are presented ; in which respect the ordinary dispensation is to be resorted to in the performance thereof . whereas you say , that in publique reformations , god giveth extraordinary conjunctures of times and circumstance , and extraordinary concurrences . it is true in this sense , that the great clock-keeper of time so orders the coincidence of all things , that when his houre is come , wherein such a reformation shall be made , every officious circumstance will joyfully contribute his utmost assistance to the advancing thereof . whetefore if men cannot make a reformation without roving from their calling , or breaking gods commandement ( according to which it cannot be done without the consent of the supreame power . ) hereby it plainly appeares , that the hand of divine providence doth not as yet point at that happy minute of reformation , there being as yet times distracted with jarres and disjunctures , not onely in circumstances , but even in substantiall matters requisite thereunto . and therefore seeing gods good time may not be prevented , but must be expected , men are still patiently to wait and pray for that conjnncture of times and concurrency of circumstances , whereof you speake . but whereas you speake of extraordinary incitations ( paralell to what you said before , of speciall excitations and christianly inspired . ) in these your expressions you open a dangerous pit , and neither cover it againe nor raile it about with any cautions , so that passengers may unawares fall into it . for everyman who hath done an unwarrantable act , which he can neither justifie by the law of god or man , will pretend presently that he had an extraordinary incitation for it ; a fine tricke to plead gods leave to breake his law . nor can we disprove the impudence of such people , except we may use some touch-stones , thereby to try their counterfeit incitations ; my opinion herein shall be contrived into three propositions . first , no such extraordinary incitations are extant now a dayes from god , as stirre men up to doe any thing contrary to his commandements . indeed , some such we meet with in the scripture , where the law-giver dispensing with his owne law , incited abraham to kill his son , sampson to kill himselfe , and the isralites to rob the egyptians . in such cases it was no disobedience to gods publique command , but obedience to his private countermand ; if the servant varied his practice according to his absolute masters peculiar direction . but such incitations come not now a dayes but from the spirit of delusion . secondly , no extraordinary excitations are extant now a dayes from god , seizing on men ( as anciently ) in enthusiasmes , or any such raptives , as make sensible impressions on them . for these are within the virge of miracles , which are now ceased , and our age produceth things rather monstrous then miraculous . thirdly , extraordinary incitations are still bestowed by god in these dayes ; namely , such that he giveth to some of his servants ; a more then usuall and common proportion of his grace , whereby they are enabled for and incited to his service with greater rigour and activity then ordinary christians . my judgement herein shall nto be niggardly to restraine gods bountifull dealing , but i verily beleeve that he who was so exceedingly liberall in former ages , is not so close handed in our times , but that in this sence he bestoweth extraordinary motions , especially on such whom his providence doth call to eminent places , either in church or state . but such motions quicken them to runne the way of gods commandements , not to start without or beside it . and as hereby they are heightned to an heroicall degree of piety , so though sometimes we may say of them in a rhetoricall expression , that they goe beyond themselves , yet they never goe beyond their calling , nor never goe beyond gods commandements . now if any shall pretend that they have an extraordinary excitation to make a publique reformation without the consent of the supreame power , to whom by gods law it belongs , such an excitation cannot come from the holy ghost : for if the spirit of the prophets be subject to the prophets . much more is it subject to the god of the prophets , and to the law of that god . and truly sir , this passage of extraordinary incitations , as it is by you rawly laid downe and so left , containeth in it seed enough if well ( or rather ill ) husbanded , to sow all the kingdome with sedition , especially in an age wherein the anabaptist in their actions , beaten out of the field by gods word , doe daily slye to this their fort of extraordinary excitations . and you may observe when god gave extraordinary excitations , quo ad regulam ( stirring up men to doe things contrary to the received rule of his commandements ) then such excitations were alwayes attended with extraordinary operations . phinehas , who killed cosby and zim●y , could stay the plague with his prayer ; and eliah who cursed the captaines with their fifties , could cause fire to come downe on them from heaven . it appeares this his curse was pronounced without malice , because inflicted by a miracle . it is lawfull for such to call for fire , who can make fire come at their call ; and would nore would kindle discord on earth , till first they fetcht the sparks thereof from heaven . neither doe we proudly tempt gods providence , but truly trye such mens pretended extraordinary incitations , if when they wander from gods commandements in their actions , and plead inspirations , we require of them to prove the truth of such inspirations , by working a miracle . now sir , you being ( as it seemes ) an opposite to prelacy , would make strange worke , to put downe one ordinary in a diocesse , and set up many extraordinaries in every parish : and for ought i know , if some pretend extraordinary excitations , publikely to reforme against the will of the supreame power , such as side with the supreame power , may with as much probability alleadge extraordinary excitations to oppose and crosse the others reformation , and so betwixt them both our church and state will be sufficiently miserable . and now sir remember what you said in the last paragraffe : to the law ( saith the scripture ) and to the testimony ; to such judges we may safely appeale from all your speciall excitations , extraordinary incitations and christian inspirations . b in the building of the temple you shall see in ezra and nehemiah such workings of god , when the people were gathered together as one man , they spake to ezra the scribe , to bring the booke of● the law of moses . ) the unanimous consent of so many we acknowledge to be gods worke . o that we might see the like agreement in england , where the people are so farre from being gathered together as one man , that almost every one man is distracted in his thoughts , like the times , and scattered from himselfe as if he were many people . well , they spake to ezra to bring the booke of he law ; what of all this ? c here the people put on even ezra to his duty . ) and little speaking would spurre on him who of himselfe was so ready to runne in his calling : but i pray what was this ezra ? who were these people ? ezra was indeed a priest , a learned scribe of the law who brought up a party out of babylon to jerusalem armed with a large patent and commission from artaxerxes . the people here were the whole body of the jewish church and state together with zerobabel the prince ▪ and jeshuah the high priest , who ( by leave from the persian king ) had the chiefe managing of spirituall and temporall matters . and judge how little this doth make for that purpose to which you alleadge it that from hence private persons may either make the supreame power to reforme , or doe it without his consent . had you free leave of the whole scripture to range in , and could the fruit of your paines find out no fitter instance for your purposes . examiner . and whereas you say , reformation is of those duties that are d impaled in for some particular persons . i answer , this were a grand designe if you could heighten e reformation into such a holy prodigy , as you would of late the church into the prelacy and f clergy , and excluded the layty as a prophane g crew , and to be taught their distance . luther h will tell you , this is one of the roman engines , to make such an holy businesse ; like the mountaine in the law , not to be touc●t or approacht to , but by moses alone . thus you might take off many good workemen , and honest l labourers in the vineyard whom christ hath hired and sent in , and to whom he hath held out his scepter , as ahasuerus to ester . treatis . d and whereas you say reformation is of those duties that are impaled in for some particular persons . ) it appeares that publike reformation is so impaled ; for whereas every man is commanded to observe the sabbath , honour his parents , and every man forbidden to have other gods , worship images take gods name in vaine kill , steale , &c. yet the supreame power alone in scripture is called on for publike reformation , and no private person , as saint austin hath very well observed . e i answer , this were a grand designe , if you could heighten reformation into such an holy prodigy . ) i need not heighten it , which is so high a worke of it selfe , that our longest armes cannot reach it , though we stand on the tip-toes of our best desires and endeavours , till god shall first be pleased to send us a peace . a prodigy it is not ( not long since you tearmed it an extraordinary businesse ) yet if it be performed whilst warre lasteth , it is a worke of the lord , and may justly seeme mervallous in our eyes . f as you would of late the church into the prelacy and the clergy . ) when and where did i doe this ? i ever accounted that the cetus fi●●l●um , the congregation of the faithfull was gods church on earth . yet i often find the church represented in generall counsels by the prelacy and clergy ( who are or should be the best & wisest in the church ) & their decisions in matters of religion interpreted and received as the resolutions of the church in generall . g and excluded the layty as a prophane crew , and to be taught their distance . ) what honest man ever thought the layty , as layty , prophane ? i conceive our kingdome would be very happy , if none of the clergy were worse then some of the layty . and i am sure that the godly clergy are gods layty his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & the godly layty are gods clergy , his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} yet now a dayes , some usurping lay-men may well be taught their distance , who meddle with ministeria'l functions : nor will a wel-meaning heart one day excuse the unsanctified hands of such vzzah's , who presuming to preach , hold not our arke from shaking , but shake our arke with holding it . h luther w●ll tell you this is one of the romish engines . ) indeed this was a popish device too much to depresse the layty . but this engine thanks be to god ) is since broken asunder , and it will be in vaine for any to glew the peeces thereof together . and now since the monopoly of the popish clergy ( ingrossing all matters of religion to themselves ) is dissolved ; it is fit protestant ministers lawfull propriety in their calling , should justly be maintained . i thus you may take off many honest labourers in the vineyard . ) farre be it from me especially if they be skilfull labourers such as will prune the vines , not pluck them up by the roots . but this and what you say of those to whom god hath held out his scepter , is nothing to the purpose ; except you could prove where god in the scripture , hires or cals private men to make a publike reformation . examiner . and whereas you tell us that the supreame power alone hath the lawfull calling as appeares in the kings of judah . i answer that if so the parliament were now in a dangerous k praemunire for you know that is suspended from us , and yet our state goes on in their worke , enabled ( as they say ) by their fundamen●all power and constitution : i shall not here dispute the emanations of this power in ordinances , votes and orders ▪ they have made it appeare in their owne declarations ; onely this i read of an ordinance made by the nobles and elders of israel , those lords l and commons . that whosoever would not come according to the counsell which was taken for reformation , all his substance should be forfeited . here is no king of judah's hand , nor a ●●yrus king of persias ▪ but an ordinance of their owne to their owne people ; onely they have king cyru's writ for their assembling and consulting . had christ m and his apostles waited in their reformation for the consent of the roman magistrate the supreame power , they had not made that holy expedition they did . had luther and zun●glius n and oecolampadius staid for the emperours reformation , they had not shed halfe that light in the germane hemisphere : there was a time when god tooke part of the spirit of moses and put it upon o the elders . treatis . k if so the parliament were now in a dangerous praemunire . ) i will not marre a meane divine of him , to make a meaner states-man , by medling with matters in the common-wealth . i that maintaine that every man must stay in his calling , will not step out of mine owne : let the differences betwixt our soveraigne and his subjects which consist in points of state be debated by the politicians on either side , the questions in law be argued respectively by their learned counsell and the controversies in religion be dispuputed by their severall divines . but alas ! such is our misery when all is done , the finall decision is devolved to the souldiers sword on either side , and god send the best cause the best successe . l onely this , i read of an ordinance made by the nobles and elders of israel those lords and commons . ) by your favour it was a compleat act of state as confirmed by the royall assent . true , there was no king of judah's hand unto it , because at that time judah had no king ; and who can expect that the sunne should shine at midnight , when there is none in that horizon . reasonable men will then be contented with the moon-shine , and see that here . for zerobabel shining with borrowed beames and a reflected light from the persian king ( in which respect he is stiled , hag. 1. 14. the governour of judah ) concurred to this ordinance by his approbation thereof . besides this , there was also a triple consent of the persian kings . first , the grand and generall grant from cyrus , ezra 1. 3. which still stood in full force , as confirmed by darius . ezra 6. 12. whereby the jewes being authorized to re-build the temple , were also by the same enabled to settle gods service in the best manner , by what wholsome lawes they thought fitting . secondly , a particular implicite grant , in that the persian king knowing thereof , did not forbid it when it was in his power , had it beene his pleasure ; and such a not opposing , amounts to a consent . lastly , they had a large expresse command from king artaxerxes to ezra ( chap. 7. ver. 26. ) and whosoever will not doe the law of thy god , and the law of the king , let judgement be executed speedily upon him , whether it be unto death or unto banishment , or to confiscation of goods , or to imprisonment . and now sir , i have the lesse cause to be offended with you for citing mangled and dismembred peeces in my sermon , seeing the scripture it selfe finds as little favour from your hand ; for had you compared on place thereof with another you could not but have seen the persian kings consent to this reformation . yea so observant were the jewes of the persian kings , that at the first issuing forth of their prohibition to that purpose , they instantly desisted building the temple ; having their soules so well managed , and mouthed with the reines of loyalty , that their kings negative voyce checkt and stopt them as they were running full speed in so good an imployment : so little doth the instance alleadged advantage your cause . m had christ and his apostles waited in their reformation for the consent of the roman magistrate . ) i answer . first , christ and his apostles ; were christ and his apostles , i meane extraordinary persons , immediately inspired . secondly , the reformation they brought was mainly materiall indeed , being the gospell , without which there was no salvation . thirdly , because they had not the emperours consent to their reformation they pacified his displeased sword by preferring their necks unto it , not repining at the dearnesse of the purchase to buy the safety of their soules with the losse of their lives ; all the jury of the apostles ( john onely accepted ) followed their master to martyrdome : and hence we truly deduced the patterne of passive obedience . n had luther and zuniglius , and oecolampadius stayed for the emperours reformation . ) luther was a minister and so had his share in reforming , so farre as to propagate the truth and confute falshoods by his pen , preaching and disputations . what he did more then this was done by the flat command , at lest free consent of frederick duke of saxony under whom luther lived . this duke owing homage , but not subjection to the emperour ; counted himself ▪ and was reputed of others , absolute in his owne dominions , as invested with the power of life and death to coine money , make offensive and defensive leagues and the like . and although this wary prince long poised himself betwixt feare of the emperor and love of the truth , yet he always either publikely defended luther , or privately concealed him , till at last having outgrowne his fears , he fell boldly to publike reforming . as for the states of zurich and basil , wherein zuniglius and oecolampadius lived , as those cities in one relation are but members of the helvetian common-wealth , so in another capacity they are intire bodies of themselves , and in these states the magistrates did stamp the character of civill authority on that reformation which these ministers did first set on foot by their preaching . but if any extravagant action of worthy men be tendred us in example , our love to their persons binds us not to defend their practice , much lesse to imitate it . we crave liberty , & if denied will take it to leave them to themselves who if they had any especiall warrant to justifie their deeds , will at the last day produce and plead it . o there was a time when god took part of the spirit of moses & put it upon the elders . ) i will not dispute the manner how the spirit was taken from moses , perchance added to others , without being substracted from him , as a candle looseth no light by giving it to another . but this is falsly al●eaged by you to intimate that sometimes inferiour officers may make reformations without the knowledge , yea , against the will of the supreame power . for you must know , that though the sannedrin or seventy elders were a constant court and standing counsell , yet when there was a chief governour they had recourse to him in actions of moment , num. 27. 15 , 16 , 17. and moses spake unto the lord saying let the lord the god of the spirits of all flesh set a man over the congregation which may go out before them ▪ and which may lead them out and bring them in , that the congregation of the lord be not as sheep which have no shepheard . see that notwithstanding the power of the elders stood still in full force , & determined not at moses his death , yet he accounted gods people no better then shepheardlesse , till they had a power paramount placed over them , and a supreame above the elders to guide and direct them . sermon paragraffe 15. mean time meer private men must not be idle but move in their sphere , till the supream power doth reform they must pray to inspire those that have power . secondly , they must reforme themselves and their families . examiner . stil you drive on your design thorow many plausible p insinuations you would keep private men doing but still doing in their owne q circle ; i confesse i would not improve their interest too high nor too soon , for the early settings forth of private men is apt to exceed into a tumultuary motion : yet i would not put them so far behind as they should like the lame & the diseased at the poole of bethesda waiting till a supreame r power came downe amongst them . there are many publike ingagements which they are capable on , & which providence will often guide them to as in finding s out-ways of facilitation & advancement for the businesse ; besides some other arcana and secret t preparations ; we see every thing naturally is spirited with an instinct of aiding , the whole v water and ayre will part with their own interest to serve the universall in the danger of a vacuity ; the very w romans by a morrall principle , would contend to be first in the service of their country , and it remains as a crime upon record that x gilead abode beyond jordan , and that dan remained in ships , and ashur abode in his breaches ; that is that they would sit downe encircled with their owne interest and affaires . treatis . p still you drive on your designe thorow many plausible insinuations . ) not insinuations but positions , and those no more plausible then profitable . truth hath a precious inside , and withall a pleasing face . q you would keep private men doing but still doing in their circle . ) and good reason too for if they be out of their circle , they are very troublesome spirits to conjure downe againe . r not like the lame at the poole of bethesda waiting till a supreame power . ) if god in his word will have it so , they must wait . better to lye still in the porch , though not cured then to rush headlong into the poole and be drowned . s providence will guide them in finding out-wayes of facilitation . ) i protest against all out-wayes , if they be any way different from the high-road of the king of heaven ; reformation however must come lawfully , and if it will not come easily , let it come hardly , we will tug at it with our prayers ( which are alwayes best at a dead lift ) and will sweat but not sin to obtain it . nor can any better facilitation for privat men be found out , then for every one of them to reform themselves . how doth an army of ten thousand men almost change their postures from east to west in an instant , because every one turneth one , and so soone would the work be done in a publike reformation , if particular persons would take care for their private amendment . t besides some other arcana and secret preparations . ) good sir play faire and above board : the surface of the earth is wide enough for us both , creep not into crannies , to put me to the pains of pioners to mine for your meaning : i know the secret of the lord is with the righteous ; but then it is such a secret , as being concealed from prophane persons is revealed in the word . this your expression if cleer from fault , is not free from just suspition , for hereby you buz into peoples hands ( and such tinder i tell you is ready to take fire ) that there are some strange unknown misteries of religion lately communicated to some private men . strange that others of the same forme with you for learning and religion should know no such secrets , except you have received from heaven some expresse packet of intelligence . you might have done well to have told us what these arcana are unlesse being of heavens close committee you be bound to secrecy . meane time i will be bold to tell you that if these secrets differ from gods will in his word , they are depths of the divell and misteries of iniquity . v we see every thing naturally is spirited with an instinct of ayding , the whole water and ayre will part with their owne interests to serve the universall in the danger of a vacuity . ) i distinguish betwixt naturall agents and voluntary , rationall and christian agents . naturall agents goe the neerest way to their owne home , their center , except countermanded to avoid a vacuity , which being yeelded to , necessarily inferres a destruction of the whole . in such a case heavy bodyes have from god a dispensation yea command to ascend , light bodies to descend , forgetting their particular propensity , to remember the publike good , according to the words of the psalmist , he hath made a decree which they shall not passe . but voluntary , rationall and christian agents , are to regulate their actions by gods will in his word ; the greatest and onely vacuity they are to feare is gods displeasure whose glory they are to preferre before their owne temporall self-preservation ; and indeed mans eternall good is wrapped up in his obedience to gods will . wherefore except you can produce a place in gods word , wherein private men are commanded to make publike reformations , there is a meer vacuity of all you have alleadged . w the very romans by a morrall principle would contend to be first in the service of their country . ) it was well done of them . their forwardnesse in serving their country will one day condemne our frowardnesse in deserving our rending our native soyle asunder with civill dissentions ; but in such cases as this is which we have now afoot ( whether private persons may reform without the consent of the supreame power ) we are not to be guided by the practice of the pagan rom●ns but by the precept of the christian romans , let every soule be subject to the higher powers . x and it remaines as a crime upon record , that gilead abode b●yond jordan , and that dan remained in ships . ) thus it was ; sicera a pagan generall under jabin a tyrant and usurper hostilely invaded i●rael . deborah a prophetesse by divine inspiration incited barach to resist him . in this case each single man had a double call to assist barach : one from nature to defend his country , another from gods immediate vocation . here it was lawfull for all to be active , sinfull for any to be idle : jacl the woman was valiant ; shall men be womanish and cowardly ? now prove that private men have the like calling in point of publike reformation and if they be not active , we will not only confesse it their crime but proclaime a curse against them with meros , till this be done this instance befreindeth not your cause . examiner . and y though you would put private men upon such duties here as are godly & commendable the policy is to keepe them exercised in one good duty that they should not advance another & thus you would cunningly make one peece or divinity to betray another , and make the freinds of reformation doe it a discurtesie in ignorance . treatis . y i confesse it is an ancient subtilty of satan , to keep men exercised in one good duty that they should not advance another . thus he busieth some men all in praying to neglect preaching , all in preaching to neglect catechizing all in prayers ▪ preaching , catechizing , to neglect practising . jesabels body was all eaten up , save onely her head , hands and feet . but indiscreet zeal so consumes some , that they have neither hands nor feet left , either to worke or to wa●ke in their christian calling : yea , of all their head nothing remains unto them but onely their ears , re●olving all gods service into hearing alone . but this accusation is not onely improperly , but falsly here layed to my charge because i forbid meer private men to meddle with publike reforming , which belongs not at all unto them : that so cutting off the needlesse suckers the tree may be fed the better ▪ and that private men leaving off those imployments which pertaine not to them , may the more effectually advance their owne amendment ; a taske which when it is done , the severest divine will give them leave to play . and because one dangerous policy hath been mentioned by you , it will not be amisse to couple it with another device of the divell , as seasonable and necessary in these times to be taken notice of . satan puts many meere private men on to be fierce and eager upon publike reforming thereby purposely to decline and avert them from their own selfe-amendment . for publike reforming hath some pleasure in it , as a magisteriall act and work of authority , consisting most in commanding and ordering of others ; whereas private amendment is a worke all of paine , therein a man , as he is himselfe the judge , so he is the malefactor , and must indite himselfe , arraigne himselfe , convict himselfe , condemne hmselfe , and in part execute himselfe crucifying the old man and mortifying his owne corruptions . and we can easier afford to put out both the eyes of other men , to force them to leave their deare darling sinnes , then to pluck out our own right eye ( in obedience to our saviours precept ) and forsake our owne sinnes , which doe so easily beset us . besides men may be prompted to publike reforming by covetousnes to gather chips at the felling of the old church goverment by ambition to see and be seene in office by revenge to wreck their spight on the personall offences of such , whom formerly they distasted . self amendment is not so subject to private ends but goeth against the haire yea , against the flesh it selfe , in making men deny themselves in duty to god . yea , at the last day of judgement , when god shall arraigne men , and say , thou art a drunkard , thou art an adulterer , thou art an oppressor ; it will be but a poore plea for them to say yea lord , but i have been a publike reformer of church and state . this plea , i say , will then not hold water , but prove a broken ●●sterne . nor will god dispence with their want of obedience , because they have offered him store of sacrifice . such people therefore are daily to be called upon , to amend themselves and their families , which is a race long enough for the best breathed private christians , though they start in their youth , and runne till their old age . sermon paragraffe 26. lastly , with carefulnesse not to give any just offence to the papists . examiner . i z wonder you would here expresse an indulgence which is not allowable , and the memory of the parliament will be honourable for that ; they knew so much divinity , as taught them not to value their offence , & to proclaim to them both in england and a ireland an irreconcilable warre . this carefulnesse and tendernesse you plead for , was the first principle which our church so farre , as to take up their altars and ceremonies to avoid offence . saint paul was of another spirit who forbore not b a disciple and apostle . when i saw , saith he , that they walked not uprightly according to the truth of the gospell . you much mistake the divinity of christ , in matter of offence , who never forbore to preach , or publish any necessary truth : nay , when his disciples were scandalized , and said , this is an hard saying , doth this offend you , saith he ? what and if , &c. he goeth on c and pursues the offence , till they left him and his doctrine too . and for the papists , they are much of the relation and constitution of the scribes and pharisees , not without , as you say nor within & yet see if you can find our saviour or his apostles letting out themselves into such restrictions , and moderation , and cautions . those truths which are essentially , d universally , alwayes and at all times holy , ought not to be measured by the unbrage and scandall of the adversary . indeed in things meerly civill or indifferent , our use or liberty may appeare more but for such truths as our reformation shall bring they will be alwayes an offence to the adversary : we preach christ , saith the apostle , unto the jewes a stumbling-blocke , and to the greeks foolishnesse and yet the apostle preacheth , e and layes these blocks , & this rock of offence in the way too . treatis . z i wonder you should here expresse an indulgence which is not allowable . ) i wonder and am sorry withall , to see a protestant take unjust offence at this doctrine , that no just offence is to be given to the papists . know sir , that besides those papists in england and a ireland , to whom you say , the parliament hath proclaimed an irreconcilable war ; there be also many of their religion in spaine , france , germany , italy , poland , &c. all europe over , with whom the parliament hath not as yet , any professed open hostility , and to these no offence must be given . the eye of all christendome is upon us , the sea surrounds , but doth not conceale us : present papists read the text of our actions , and their posterity will write comments upon them ; we cannot therefore be too wary . besides , grant that this irreconcilable war you speak of , should bind men in a martiall way to kill all papists ; yet i pray take notice , that in some cases we may justly kill them , whom in no case we may justly offend . though a malefactor be condemned by the judge to be executed , yet the sheriffe is a murderer if he torment him to death , contrary to the sentence of law . now giving unjust scandall to the papists , is torturing of them , and tyranny to their souls which may eternally destroy them ; and you are the first divine , and i hope shall be the last , which ever held this to be lawfull . whereas you say , i much mistake the divinity of christ in matter of offence . i should be very thankfull to you , if you be pleased to rectifie my erroneous judgement to which end i will crave the readers leave , the more largely to expresse my opinion in this point . i hold that we ought not to give just offence to any man whatsoever : indeed there is no danger of giving offence to the divell . he who fears to offend satan , offends god with his foolish fear : because the divels very nature is all mischief and malice , nothing being good in him save his being which he hath of god and he is utterly incapable of salvation . but seeing in the very worst of men there is some goodnesse , or at lest a capability of grace here , and glory hereafter , through repentance and faith in christ , we may not give any man just offence , as being against the rules of piety , charity and christian prudence . against the rule of piety : because god hath said , give no offence to any . against the rule of charity ; because thereby we are cruell to them which are our brethren by nature , and may be by grace . against the rule of christian prudence because we cannot give any just offence , but also thereby we doe give them a just advantage against us . i beleeve sir , were you to dispute in an university against popish opponents you would so warily state the question which you defend , as that you would not willingly give any upper ground to your adversaries , more then what they could get for themselves . wherfore as the wrestlers in the olimpian games used to annoint themselves with oyle , not only thereby to supple their joynts , but also to make their naked bodies the more slick and slippery , that so those who wrestled with them might catch no hold upon them , so ought we , who are like to have constant opposition with the papists , to give them no more advantage then what they can earn & if we give them more , they will be more ready to jeere us for our folly , then thank us for our bounty unto them . yea , in this respect it is more dangerous to give just offence , and therby just advantage ( for the one cannot be done without the other ) to the papists then to any meer pagans : for pagans being rude , dull and ignorant , though an advantage be given them , cannot in point of learning husband and improve it to the utmost . but the papists whom we doe know and must acknowledge cunning fencers in the school of wit and learning , are so well skild , as ever to keep and inforce the advantage we once bestowed on them . and though we need never feare them and all their art so long as we have god and a good cause on our side , so if we betray our cause by giving them just advantage , it is just with god to deliver us over into their hands , to beat us with our owne weapons . and heare let the reader be pleased to take notice , as much materiall to our purpose , that there is a grand difference , betwixt the removing of things , bad in their owne nature , and betwixt the manner of removing them . if any thing be bad in it selfe , it may not be continued , it must be removed . none can dispence with the retaining thereof , though never so many or great persons take offence at the taking of it away . if friers bee offended thereat , let them turne their girdles , with all their knots in them behind them , whilst wee neede not care for their causelesse anger . they who were so quick sighted that they could see an offence , where it was never given them ; let them looke againe in the same place , and their quick eyes will behold there , the amends which were never tendered them . but now , as for the manner of removing of things badd in themselves , when there is a liberty and latitude left unto us after what fashion we will doe it , either this way or that way , we must doe it so as to give none any just offence . for where it is at our choice and pleasure to use variety of waies , our discretion must pitch on the best , whereby god may receive the most glory , the action the most luster , wee our selves the greatest comfort , and all others no just cause of offence . and here once againe let mee request the reader to observe , that in my sermon , i never mentioned any tendernes , to give the papists offence , in removing of thinges bad in themselves , but this caution of not giving the papists just offence , was inserted in the proper place , when we came to shew how discretion is to appeare in the manner of a reformation . yea the same thing for substance may be done and just offence either may or may not be given according to the different manner of doing it . for instance , such pictures which are in the suburbs of superstition , because the gate of that city is alwaies open , may without any giving of just offence be fairely taken away . but to shoot off the head of the statue of christ , either to spite the papists , or sport our selves giveth just offence . though the image be nothing , yet such usage thereof is something , the bullet shott at the picture , wounds pietie : for to do serious worke in a jearing way , is inconsistent with christian gravities , and argueth not light of knowledge but lightnesse , not to say lewdnesse of behaviour . another instance . suppose that some ceremonies ancient for time , used by the fathers , ( though abused by the papists ( reduced by the protestants , defended by our english , not opposed by forraigne devines , be practised in our church . and withall suppose , that such ceremonies as they are harmelesse so to be uselesse , and not without the suspition of danger , as the present times stand . in this case it will give no just offence to the papists to take them away under the nation , of things unnecessary , and unsuting with our present condition . but to remove them as things prophane , idolatrous , or superstitious , giveth just offence and great advantage to our romish adversaries , by the disgrace we put on antiquity . besides , hereby we betray our freinds which have don good service for our religion , namely such english devines who with their penns have learnedly and truly asserted the lawfulnesse of such ceremonies , and this our retreating from them and leaving them ingaged , ( as ioas served vriah * at the siege of rahab treacherously ) shews much basenesse in us and , in such a case , the dishonouring of good men is the dishonoring of god himselfe . but if i should in courticie yeeld so much unto you ( which i never will ) that it were lawfull to give just offence to & grounded dedicated papists , yet know there be some , who in their opnions , & affections , the borderers betwixt us & the papists , almost protestants not far from our religion , having one foote in it , and the other likely to follow , such people when they see , that we take no care , and make no conscience , to give just offence to the papists , will be ready to retract their resolutions , and call back their forward affections , say not that such men are better lost then found . is this the bowels of christian compassion , which ought to be in us , if we wilfully blast such blossomes , we are not worthy of any ripe fruite , and it is both cruelty and profanesse to cast such doe bakt cakes to the doggs , which by standing a while longer in the oven , would make good and wholsome bread . nor herein do i write only by guesse , but too much by knowledge , such as i can , neither well conceale nor comfortably , relate . for when the religious paines of some reverend devines whom i know , have brought some papists to the doore of our church , the just offence given them , by the moderne extravagances of some undiscreet protestants , caused them to fale backe againe to popery . and now to returne to your examination . all things contained therein , are easily to be answered by that which we have promised . b. saint paule was of another spirit , who forbore not a disciple* and apostle , saint paule perceiving a dangerous error , in peter , reproved him , both presently while the would was greene , and publiquely , that the plaister might be as broad as the fore . but in thus doing he gave no just offence to peter but blamed peter for giving just offence to other christians . c. he goeth on and persueth the offence till they left him ) this instance of christs his cariage herein nothing advantageth you . give me leave to repeate what i said before , if things be bad in themselves , they must be removed , though they give never so many offence or rather though never so many or great men , take offence thereat so also if a necessary ▪ tru●h bee to be introduced , it must be preached and brought into the church , though never so many be offended thereat . and if there be but one way , and no more allowed us , how and in what manner to do it , according to that one way , it must be don , not valluing the offending of any . but if verity of way be permitted unto us , god expects that we should give the least , and if possible no offence to any . now to apply the truth which our saviour heare preached , and pressed , was of absolute and necessary concernment . namely that he was the true manna messiah and bread from heaven . such truths must bee preached , and if any burne with anger threat , let not their fire be quenched , till it goe out for want of fuell . the case is farre otherwise in this reformation , betwixt us and the papists . we had all essentiall truths before , and if any ornamentall , or additionall truths be now to be brought in , they must be so done as to give no just offence to the papists . d. those truths , which are essentially , universally , alwaies , and at all times holy ought not to be measured , by the umbrage and scandall of the adversaries . ) if hereby you meane , that necessary truths must not bee forborne to bee preached , for feare of giving any offence , i clearely concurre with you . onely i say that all such truths are in our church already , and not now to bee newly brough in , ( as you intimate ) by the reformation . e. and yet the apostle preacheth , and layes those blockes and this rock of offence in the way too . ) the apostle preached christ , and intended him to be a rock of defence to all , as for those who perverted him to bee a rock of offence to themselves , this scandall was not justly given to them , but unjustly taken by them . if papist take offence at any such truth , it shall affect us no more then the cryes of baals prophets * affected any of whom it is said , there was none to answer them , nor any that regarded them . but as for the manner of removing away any errors , or bringing in any truths , we ought to bee wary and circumspect , for our own sakes , as well as theirs , to give them no just offence . to conclude . for mine owne part sir i pittie the persons of all papists , & heartily desire their convertion , but hate theirs , and all other errors , with a perfect hatred . and this my enmity to all popish tenents , doth the more plainely appeare to be grounded on my judgement not on my passion , because i would have al men so cautious , as not to give them just advantage , least our actions fight for them , whilst our affections fight against them . what frier will not laugh in his coule at this your opinion , that it is lawfull to give papists just offence ? well , you never shall have my consent , to combate as our churches champion , against rome for the protestant cause , untill you have learnt more skill in fencing , and not to lye at so open a guard . and if you hold it lawfull to give papists just offence , by the next returne you will hold it lawfull to give just offence to all , which are termed popishly affected , the gangrean of which expression , is by some extended to taint as sound and hearty protestants , as any be in england . sermon page . 24. that it is to be desired , not hoped for , a pla●…oes common-wealth and moores vtopia these phrases are pleasing but unfeerable . examiner . hee that lookes abroad shall soone have his sight terminated , but the more hee goes on the more he sees , and that which closed his prospect opens then into new discoveries ; if you see no perfect reformation as you stand , do not therefore say there is none , they that stand higher and on a holyer mountaine , perhapps see farther , you that stand in the horizon g of prelacy cannot see much beyond it ; corruption is deceitfull and makes us like adam see all generations in our selves , because we will not be pefectly reformed , let us not argue our iudgments into a beleeife that we cannot , ● let us think it as possible to be the best , as easie to be the worst , let us not thinke that a plato's common wealth or a mor'es vtopia which for ought we know is reall and existent , there is under the gospell i a royall preisthood , an holy nation , a peculier people , and certainly had former k ages lived to see , but the discovery of latter times , they would have admired their owne ignorance and our happinesse . treatis . f. they that stand higher and on a holyer mountaine , perhapp's see further ) i deny it not . but if they see a perfect church on earth they see it in a trance or vision . g. you that stand in the horizon of prelacy , cannot see much beyond it . ) misse not the matter , to h●tt my person , if i stand in the horizon of prelacy i stand no more for it , then it stands , with gods glory , and will in his word . because you taxe me with dimnesse of sight , i will strive by my study to get the best advantage ground i can , i will begg of god , to animate mine eyes with his * eye salve , i will be carefull to keepe mine eyes from being bloodshot , by animating any to cruelty in this unnaturall warr and know sir that they who stand in the horizon of presbutary , or independency , are subject also to errors , and mistakes . as delight in old customes may deceive some , so desire of novelty may blind the eyes of others . god helpe us all we are badd at the best . h. because we will not be perfectly reformed , let us not argue our iudgments into a beleife that we cannot ) a distinction or two of perfection and your fallacy will perfectly appeare . some saints in the scripture phrase are stiled perfect , but then it is comparatively as they stand in opposition to * wicked men who have no goodnesse at all in them . or else they are called perfect as so denominated from their better part ( good reason the best godfather , should name the child ) their regenerate halfe , which desires , and delights in endeavoring towards perfection , or lastly perfection is taken for integrity , sincerity , and unrightnesse opposite to inward hippocrisie , and in such a perfection the heart may have many defects by the by , but no dissimulation in the maine service of god . such a perfection as this , men may have , yea must have , in this life , and without such a perfection here , no hope of any happinesse hereafter . but as for an exact● legall perfection ( such as some papists dreame of , and most anabaptists doate on ) a perfection able to stand before gods iustice , without the support of his mercy , it is utterly impossible for mortall men to attaine unto it . in which sence in my sermon , i said that a perfect reformation of a church in this world is difficult to be prescribed , and impossible to be practised . yea let me tell you sir ( cautious comming from goodwill , deserve to be heard , if not heeded ) if you persist in this opinion of exact perfection , i conceive your condition dangerous . elisha told king ioram , beware that thou passe not * such a place , for thither the aramites are come downe . i may friendly tell you , presse not one any further in this point , for spirituall pride lyeth hard by in waite , and the ambush thereof will surprise you . for my owne part , as i hate my badnesse , so i hugge the confession that i am badd , and gods children , finde both contentment and comfort in knowing they cannot bee perfect . hence they learne , ( what soule so bad , which hath not sometimes some holy-day thoughts ) to loath earth to love . heaven , to runne from themselves , to fly to their saviour , to pittie others , to pray heartily for them , to hope comfortably of them , in a word this doctine , abateth pride , increaseth charity , and confoundeth censuring . yea i solemnely professe that i would not herein change my doctrine for yours , to have much to boote . should i say , that i could be perfect , both my head and my heart would give my tongue the lye . and one of the best hopes , i have to goe to heaven , is that i am sute i deserve hell . i remember a strange , but true and memerable speech of reverend mr. fox * to this effect , that his graces sometimes did him harme , whilst his sinne did him much good . a wonderfull thing , yet sometimes so it commthe to passe , god making a cordiall for us of our owne wickednesse , thereby teaching us humility . i. there is under the gospel a royall priesthood , an holy nation a peculiar people . ) true , here these things are sincerely begunne , and hereafter fully perfected , for in this life there is still some basenesse , even in the royall priesthood , impiety in the holy nation , commonnesse in the peculiar people . and i pray remember you are to prove , that a whole church may bee perfectly reformed in this world . for though it were granted that some men might be perfect , yet it followeth not thereupon , that any one church is existent on earth , consisting intirely all of perfect members . hipocrites are of so glutenous a nature , they will stick close in every visible church . they cannot be devided , who cannot be discerned , except one could borrow gods touchstone of hearts , such shining drosse will ever passe current in this kingdome of grace . k. had former ages lived but to see the discovery of latter times ) if by former ages you meane the time of popery , i concurre with you . if you understand the times of the primitivs fathers , i suspend my suffrage till the next paragrave . but if you extend it to the age of christ , and his apostles , i flatly discent . nor am i sensible of any such late discoveries in religion though many recoveries thanks he to god there have been , in rescuing the faith from romish superstition . l. they would have admired their owne ignorance and our happinesse . ) by our happinesse , i suppos● you meane , what lately we had before this warre began , and what we had not the happinesse to keepe , and wee trust in due time , god will restore to us againe . otherwise , as for our present woefull condition , i would not wish our friends , or envie our foes such happinesse . sermon paragarffe 32. there are some now adayes talke of a great light mainfested in this age more then before . indeede we modernes have a mighty advantage of the antients , whatsoever was theirs by industry may be ours , all contribute themselves to us who live in this latter age . examiner . if we had no more light , then what you insinuate were seene from the fathers , why doe we see more , and more cleerely and further ? he that sees far , must either have a good sight or a cleare light , and sure in this age wee have both , those errours which our fathers saw for dimme truthes we see for herisies ; so surely both our eyes , and our light are better ; for the light which our fathers have in their lamps can discover , but so much to us , as it did to them , and we know our discovery is such , as wee are able to see the shadow which followed them , even that mistery , which was working in their dayes , both in prelacy and ceremony , who will deny but that the cloud of antichristianisme , was thicke in their times , and then the light could not be so glorious , as now when those couds grow thinner , and more attenuated by the preaching of the gospel . treatise . to cut off all occasion and pretence of caviling , wee will shew , god willing , in what respect the fathers , for knowledge excelled , and exceeded us , and in what respect wee modernes goe beyond them . they had a threefold advantage above us . 1. of sight . 2. of light . 3. and of a nearer object . first , of a better sight . being men of eminent natural parts , improved with excellent learning , and to the easterne fathers , the greeke tongue , the language of the new teastament was naturall , so that it costeth us much paines and sweat but to come to the place whence they started . secondly , of a brighter light . as their constancie in persecution was great , so no doubt the heate of their zeale was attended with a proportionable light , and heavenly illumination god doing much for them that suffer much for him . especially in those points wherein they encountred hereticks , they were more then men , and went beyond themselves , as st. athanasius against the arians , st. augustine against the pelagians and donatists , from whom our moderne brownists differ no more , then the same man differs from himselfe in new cloathes . 3. of a nearer object . they living closer to christs times , could therefore better understand the sence of the church ▪ in the doctrine delivered to the apostles . here we must know that apostles , and apostolick men as they wrote gods word in their epistles ▪ and gospels for the profit of all posterity so for the instruction of their present age they also * traditioned it in their preaching by word of mouth to the people of those times , not that they delivered any thing viva voce contrary or differtent from what they wrote , or that ( as the papists stile for their traditions ) they supplyed and enjoyned any thing as necessary to salvation , which otherwise was wanting in the scripture , but the selfe same things which they wrote in the new testament , they also delivered in their sermons , and in their preaching delated upon them , wherefore the prime primative age , having ( as i may say ) two strings to their bow , scripture , and preaching , must needes bee allowed to have had the clearest apprehention of the meaning of heavenly misteries , and as the children * of israell served the lord all the dayes of iehossuah and all the dayes of the elders , who outlived iehossuah , who had seene all the great workes of the lord which he did for israell , in like manner wee may conclude , that the greatest puritie and the clearest light of the church , lasted so long as any , within sight , hearing , or memory of christ or his apostles preaching , or miracles , did survive . now to hold the scales even , we in like manner have a three fold advantage over the fathers . first a degree of experimentall light more then they had or could have , having seene the whole conduct , mannaging and progresse of religion since their times , whereby ( with a litle helpe of history ) a devine who is under sixtie in age , may be a bove sixteene hundred in experience . secondly , we have the benefits of the fathers bookes , a mightie advantage if we were as carefull to use it to gods glory , as we are ready to bragg of it for our owne credit . and here i must complaine of many mens lazinesse . indeed a learned man * compareth such as live in the latter times in respect of the fathers to dwarffes standing on giants shoulders . but then if we will have profitt by the fathers learning , we must take paines to mount to the tope of their shoulders . but if like idle dwarfes , we still do but stand on the ground , our heads will not teach to their girdles , it is not enough to through the bookes of the fathers , togeather on an heape , and then making their workes our footestoolle to stand on the outside and covers of them , as if it were no more , but vp and ride , boasting how far we behold beyond them . no , if we expect to gett advantage by their writings , we must open their bookes , read , understand , compare , digest and meditate on them . and i am affraid many that least looke into the fathers , boast most that they looke beyond them . thirdly . wee have the advantage of a darknesse removed by gods goodnesse from our eyes , which in some matters did dimme the sight of the fathers . namely the mistery of iniquity which wrought in their times , & now is taken away in the protestant church . that bramble of rome , ( soone will it prick , which will be a thorne , ) which afterwards lorded it over the vine , olive , and figtree , beganne very timely to play his parte , and the man of sin , then but an infant ( and every thing is pretty when it is yonge , ) was unawares dandled on the knees of many a devout monke , and rockt in the cell of many an holy hermit , who litle suspected that then voluntary sequestring themselves to enjoy heavenly thoughts , would by degrees degenerate to be in after ages the cover of pride , lust and lazinesse . now seing this man of sinne , is dead already in the protestant church , and hath a consumption attended with the hecktick fever in all other places , the taking away of popish superstition , may justly be accounted the third advantage which our age hath . by the way we must take heed of a fault whereof many are guilty . for some are ready to challenge every thing in the practise of the fathers which doth not please them presently to be popish , and pretend they tast superstition in whatsoever themselves distast . o say they , the fathers lived when the mystery of iniquity did worke , and hence they infer that it is evidence enough without further tryall to condemne any cerimonies used by them , because they were used by them . the way indeede to make short assises , but perjur'd iudges , whereas it is not enough to say , but to shew that they are superstitious , to anotomize , and dissect the popery conteined in them , demonstrating where it crosseth the word of god , wheras on the contrary all wise and charitable men ought to esteeme the practises of the primitive church not only to be innocent , but usefull and honourable till they be legally convicted to be otherwise . if any object that the fathers had another disadvantage , that besides the spreading of popery , other heresies did also spring and sprout apace in that time , to the darkening of the light of the truth , let them know that such opposition only gave truth the opportunity to tryumph , and the teeth of error filled it the brighter heresies , in eodem seculo , quo natae , damnatae equos err●res patrum aetas tulit , eos & sustulit , condemnig them in synods and councells , and in this point to be an equall empire betwixt the ancients and us , we must consider that we live in the later age , and commonly bad humors which have visited the whole body , do settle at last in the leggs and lowest parts , with us sects and schismes do also abound , and some heresies first set a broach in the primitive times , now runne a tilt with all their dredgs in our dayes . thus we see how the fathers were both before and behind us , for knowledge , and wee therein both above and beneath them in severall respects . see the wisdome and goodnesse of god , how he hath sweely tempered things together . so good that all have some , so wise that none have all . and how easie may this controvercy be accommodated , whether ours or the fathers light were the greatest , where if the difference be but cleerly understood , the parties are fully reconciled . and now i conceive having answered you in grosse , i need not apply my selfe to any perticulers of your examination . examiner . the gospel doth worke m and wind its beames into the world according to the propheticall seasons for revelation , many propheticall truthes were sealed up , and those not unsealed but successively , and as our generations after may have a starre rising to them which we have not , so we may have beames n and radiations , and shootings which our fathers had not . the apostles o had not all their truths and light revealed at once , some early , some late , some not till the holy ghost was bestowed . revelations are graduall and the vaile is not taken off at once , nor in one age . we honour the fathers as men in their generations famous , their light was glorious in its degree and quality , but they had not all the degrees attainable , they had a light for their owne times , and we for ours , and who cannot thinke that we are rising into that age p wherein god shall powre his spirit upon all flesh , and wherein the light of the moone shall be as the light of the sunne and the light of the sunne as the light of seaven dayes . treatise . you hover in generalls , and seeme to me desirous that your reader should understand more then you are willing to expresse , my opinion breifly is this . that no new revelations , or new infused light in essentiall points of religion , is bestowed on any now-adayes , but that the same light hath in as plentifull a measure beene given to former ages , especially to the age wherein the apostles lived , and when the faith was once delivered to the saints , and by them sett downe in the scripture , and that then so perfectly and compleatly , that it needed not the accessions of any future revelations . i confesse that men by searching the scripture ( that oyle will never leave increasing as long as more vessells be still brought ) and diligent prayer to god may and do arive daily at a clearer understanding of many places of gods word which they had not before . these words ; thou art peter and on this rock will i build my church , and that place , this is my body , are now more truly and plainly understood then they were 200. yeares agoe , when the popes supremacy was as falsly founded on the former as transubstantiation was unjustly inferred from the latter . however these were not revelations of new truthes , but reparations of ould . for the prime primative church received and embraced the same , the saints * in the time of popery sung as it were a new song , a song not new but renewed , not new in it selfe but perchance to the hearers , and such are many truthes , which are preached in our age in the protestant church . they that maintaine the contrary opinion of moderne revelations of new essentiall truths doe a three fold mischeife therein . first they lay an aspertion of ignorance and imperfection of knowledge on the apostles themselves , and this is no lesse then scandalum magnatum . secondly they much unsettle men in matters of religion , and produce a constant inconstancy and scepticall hovering 〈◊〉 all oppinions and as the athenians erected an altar to the unknowne god , so men must reserve a blancke in their soules therin to write truths as yet unknown , when they shall be revealed . thus men will never know when their creede is ended , and will daily waver in that truth which they have in possession , whilst they waite for a clearer and firmer as yet in revertion . thirdly , they fixe on the scripture an imputation of imperfection and such as talke of new revelations of truth , may well remember the passage in the old revelation . * if any man shall add unto these things , god shall add unto him the plagues that are written in this booke . and it seemes to mee all one in effect whether men peece the scriptures , with old traditions , or new revelations ; and thus the papist and anabaptist are agreed like men in a circle going so farre from each other with their faces , till their backes meete together . and i professe i should sooner trust a tradition containing in it nothing crosse to the scripture and comming to mee recommended from the primitive times , and countenanced with the practise of the church in all ages , then a new upstart revelation . the best is , wee have no neede to trust either , whilst we have gods word alone sufficient to relie on . the result of all is this , we have now a-dayes no new truths revealed , but old ones either more fairely cleared or more firmely assented to , no new starres of revelation arise in any hearts . if any such doe burne and blaze there , they are but commerts which will fade at last . in a word this age is not happie with any new truths , but guiltie of many old lyes . yea , it rendereth it suspitious , that some men are going about somewhat , which they cannot justifie by the old knowne lawes of god , because they beginne to broach preparative doctrines , introductorie of new revelations : distrusting ( as it seemes ) the scripture , the old iudge , as not for their turnes , because they provide for an appeale to an other vmpirer ; and if those are justly accounted dangerous members in the church , who would bring in innovations in ceremonies , then pretenders of new revelations in essentiall points of doctrine are so much the greater offenders , by how much doctrine is more necessary , and fundamentall in a church then ceremonies . but i will answer some passages in your examination particularlie . m. the gospel doth worke and winde its beames into the world , according to the propheticall seasons for revelotions . ) distinguish we heare , betwixt matters of fact , and matters of faith . matters of fact being foretold in the scripture , are best understood when they are accomplished : in which respect the longer the world lasteth , the clearer men see & the plainer they understand such predictions . the seales in the revelations were successively opened , the trumpets successively blowne , the vialls successively powred out , and the things imported in and by them , are successively performed . wherefore time is the best comentator on the propheticall parts of the bible , dies diem docet . and to day , which is yesterdaies schoolemaster will be scholler to morrow , in which respect the * prophets words are most true , many shall runne too and fro , and knowledge shall be increased . but now , as for matters of faith , they were at once , and for ever , fully , and freely , delivered at the first to the apostles , and so from them to us , and that so perfectly , & compleatly , they neede no new revelations , quo ad materiam , though quoad modum , old truths may now have a new measure to be more clearely understood then in the darke times of popery . n. we may have beames , and radications , and shootings , which our fathers had not . ) for beames and radication of knowledge , i have delivered my oppinion : but as for shootings , god k●owes wee have many such as our fathers never had ; god in his mercy cease such shootings , or else in his iustice direct the bulletts to such markes , as in truth have been the troublers of our israel . o. the apostles had not all their truths and light , revealed at once , some early , some late , some not till the holy ghost was bestowed . ) all this is most true which you say , the apostles at first were ( as we may say ) freshmen , newly admitted into christs company . then they tooke their first degree of knowledge , when sent forth to preach the gospel , mat. 10. to the iewes alone in their masters life time . they commenced in a higher knowledge after christ his resurrection ; and after his assention , assended yet higher in spirituall illuminations : lastly , after the comming of the holy ghost , they proceeded doctors in deede ; i meane , they then had the completion and consumation of all understanding necessary to salvation . now sir , consider that after this time , they wrote the new testament , and therein all essentialls for us to know and doe for our soules health , so that we now doe deduce and derive our knowledge , not from the apostles in their infancy , or minority of judgement , but from them having attained to the top , and verticall point of their perfectest skill in heavenly misteries . p. and who cannot thinke , wee are rising into that age , wherein god will power his spirit upon all flesh , &c. ) what proportion doth this beare with what you said not long since . prophesying that our marian times did approach too fast ? when nothing was light but the bo●efiers to burne the marters . i will not deny , but this great sun m●y arrise , but the reigning vices of the time are but an ill morning starre to harbinger the rising thereof . we have taken the st. shippe from those in heaven , but have no more holinesse in our selves here on earth . what betwixt the sins which brought this warre , and the sinnes this warre hath brought , they are sad presages of better times . never was gods name more taken in vaine by oathes and imprecations . the lords day , formerly profained with mirth , is now profained with malice , and now as much broken with drummes as formerly with a taber and pipe . superiours never so much slighted , so that what * naball said sullenly , and ( as he applyed it ) falsly , we may say sadly & truly , there be many servants now adayes , that breake away , every man from his master . killing is now the only trade in fashion , & adultery never more common , so that our nation ( in my opinion ) is not likely to confound the spirituall whore of babilon , whilst corporall whoredom is in her every where committed , no where punished . theft so usuall , that they have stollen away the word of stealing , and hid it under the name of plundering . lying both in word & print grown epidemicall , so that it is questionable whether gunnes or printing , ( two inventions of the same countrey and standing ) at the present doe more mischeife in this kingdome . it is past coveting of our neighbours houses , when it is come to violent keeping them . he therefore that doth seriously consider , the grievousnesse and generality of these sinnes , will rather conclude that some darkenesse of desolation , then any great light is likely to follow upon them . god i confesse in mercy may doe much , both to pardon and prosper us , and can extract light out of darkenesse , but whether he will or no , i ( though confident of his power , ) see little cause to hope of his pleasure herein , and though herein i must confesse , many of these inormities . may , ( though not wholy be excused , yet ) be something extenuated , by pleading the unavoidable necessities which warre doth cause , yet surely wee shall answer to god for causing this warre , by our crying sinnes , and transgressions . q wherein the light of the moone shall be as the light of the sunne , and the light of the sun as the light of the seven dayes . ) this , for ought i can finde to the contrary , was accomplished as christ comming , and the generall giving of the gospel to the gentiles , with the sending of gods spirit miraculously upon them , sure i am a paralell place of the prophet was then fulfilled , by the exposition of saint * peter himselfe , and it shall come to passe in the last dayes ( saith god ) i will power out my spirit upon all flesh : and your sonnes and your daughters shall prophesie , and your young-men shall see visions , and your old men shall dreame dreames . these words having the advantage of that date in the last daies , might with the more colour have beene alleadged by you , and applyed to these times , to prove some speciall revelations in our dayes , had not the apostle marred your mart , and prevented you by applying the prophesie to the primative times . examiner . but we see the policy r of commending the fathers light to our generation , for could you prevaile with us to set our dialls by that , you then might reforme our church by the canterburian gnomen , and so set us backe to a falsly-reputed , primitive reformation . treatise . r. but wee see the policie of commending the fathers . ) i protest before almighty god i have neither base nor by respect in praising the fathers . saint paule blamed * peter at antioach , because he was to be blamed . i in the like manner commend the light of fathers , because it is to bee commended not for any favour or flattery . a falsely-reputed primitive reformation , i abhorre from my heart , & i presume our church is to wise to be cosened therewith . if canterbury hath misbehaved himselfe his friends for him desire no more , and foes to him should grant no lesse , then a legall triall . but insult not on any mans sufferings , organs i dare say , are not so offensive in churches as the making of musick on men in misery . time was when you sett as much by a smile from canterbury , as he still setts litle by a scoffe from you . sermon paragraffe 13. 14. 15. 16. the qualification for reformers , the decent burialls of such ceremonies , as are taken from the fathers , the honorable reservation to our first reformers . examiner . that it may appeare i looke not only at the worst of the sermon , there are excellent truths in it , and it is pitty they are not better s scituated , i could alwaies wish to see a diamond set in gold . these are good positions , and in their pages not without their enamill of witt , yet there is a policy to write faire in one lease , though you t make a blot in another , but i cannot let these passe without some observation . treatise . s. and it is pitty they are not better scituated , i could alwaies wish , to see a diamond set in gold . ) i cannot blame you , especially if the diamond be their owne . but what meane you by this expression ; would you have had the truths in my sermon to have beene set in the gold of rich & glittering language . truly i could not go to the cost thereof especially on so sh●rt warning , wherein the sermon was made . how ever a diamond , is a diamond though set in horne , whereby the luster thereof may be somewhat dimmed , but the worth thereof no whit deminished . but in one respect i must confesse these truthes were ill scituated , that they stood too neere to a captious reader , who tooke causelesse exception at them . t. yet there is a policie to write faire in one leafe , though you make a blot in another ) shew me sir , where these blotts bee . for as yet i am more troubled to know my fault , then my defence . examiner . first for qualification , v i dare say , never age afforded more eminent in this kimgdome , their calling lawfull , their pietie exemplary , their knowledge radiant , their courage experienced through a legion of difficulties , their prudence in the conduct of a businesse , though opposed with the policy , and malignity of a grand and potent enemy . treatise . v. for their qualification i dare say . ) if you dare say it , i dare not to gainsay it . their calling no doubt is lawfull , if the supreame powers concurres with them . of their pietie , which consists in their hearts , god alone is iudge . i will not dispute against their radiant knowledge , nor fight with their experienced courage , and it were folly in me to oppose their prudence . let not the perfections of king davids * subjects be numbered . god make their konwledge , their courage , their prudence , an hundred fold more then it is , and may the eyes of my lord the king see the same , to his comfort and honour . examiner . and for the decent buriall of ceremonies , and superstitions w of the fathers ) they shall have a parliament of senators , and an assembly of devines to lay them in their grave , and i dare say a godly congregation in the kingdome to sing a psalme at their funerall ; and will not this be a very decent x buriall ? and for the honorable reservation , to the reformers , and their memories , our devines and reformers , now have ever made resorte and appeale to the truths they delivered ; and in those times when beza , and calvin , and peter mertir were set lowest , till the master of the feast came lately , and bid them sitt up higher , a caistan and bellarmine , and a councell of trent , i am sure had more honor from the devinity of the other yeare , or your times , so farre we admire the reformers as to love their truths and to pittie their errors . but i will not say much , errors may be more provoked then remedied with over-handling ; let us be wise in the colours of good and evill , though it be an honest , yet it is a dangerous mistake to many our freinds , and to f●w our enemies . treatise . w. as for the decent buriall of ceremonies and superstitions of the father . ) * you are cunning to improve your selfe on my words . in my sermon i made a double supposition , first , if there be found in the fathers practice any ceremo●●es smacking of paganisme or popery . secondly . if the same can be justly challenged to be continued in our church now , ( as if two suppositions made a position ) you flatly infer & perumtorily conclude such superstitions are in our church . i should be loth to sell wares to such a chapman , and to trust his honesty in measuring of them out , who hath such a slight in slipping his fingers , that gives him an inch and hee will take an ell . you might have don better , to have tould us what the perticulers of these superstitions are . x. and will not this be a decent buriall . ) the pleasantnesse of your witt doth please me , some mirth in this sadd times doth well . but you might have been pleased to have taken notice , that by the decent buriall of superstitious ceremonies , ( if any such can be proved to be in our church ) i ment the removing of them in that manner , as might give no just offence to any , as i have largely discoursed of before . however as you say , let but a parliament lay them in the ground and i shall not moorne for their death but rejoyce at their solemne and legall interment . y. had more honour from the devinitie of the other yeare , or your times . ) the more shame for such , if any who under valued such worthy men . and blessed be god that they have recovered their former esteem . for my part they have not with me regained any new degree of honor , but still keepe the selfesame place in my valuation of them whereof they ever were peaceably possessed . examiner . if i be now examined what reformation i aime at , i answere , my endeavour here , was only to take out of the way such rubbish as others would bring in ; if we can but cleare the passage , we go farre in the worke , and in the meane time let us like ioshuas spies , bring no evill report upon the land we are going to . treatise . z. my endeavour here was only to take out of the way such rubbish as others would bring in . ) whether rather , you have not brought in such rubbish , which others have taken away , be it reported to the juditious reader . a. let us like ioshuas spies , bring no evill report upon the land we are going to . ) by ioshuas spies , you meane those who accompanied caleb , & ioshua ; to spie the land of canaan , and these were guilty of a three fold fault . first they spake truth with an ill intent , to disharten the israelites , in their reporting of the strength of the country . secondly , they speake more then truth , raising the walls of the cannanitish cities by their hyperbolyes bolyes as high as heaven , * lastly they suppressed the most materiall point , not incouraging the people , ( as caleb and ioshua did , by the assured assistance of god against their enemies . but i conceive my selfe , ( against whome your words are darted ) to be innocent in the foresaid perticulers . examiner . but suppose this perfect reformation , b or church , were among the c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the ragione disacro dominio . he were no wise d , nor faithfull devine who would not preserve that secret e for holy advantages , t' is gods owne designe and his apostles to hould out a perfection to us , be perfect as your heavenly father , and some pastors for the perfection of the saints , i commend boden and tacitus for their politicall faithfulnesse , they writt farre yet would not sunne the imperiall , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor make them popular . treatise . b. but suppose this perfect reformation were e. c. ) it seemes you suspect the strength of your outworkes , that you so seasonably retire to your castle , now at last condemni●g this doctrine , not as false , but unfitting to be preached . c. were among the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i thinke you would say {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or otherwise sir my learning will not extend to understand this your new greeke . d. he were no wise and faithfull devine ) so then you conclude me a foolish & deceitful minister , & i had rather you should call me so tentimes , then my guiltie conscience should tell me so once , for concealing of a necessary truth . e. who would not preserve that secret for holy advantages . ) first the question is , wheither or no it lay in my power if i would to keepe this point secret . what your people at heslerton● in yorkeshire are , you best know in this doctrine , i was not the teacher but the remembrancer of my people at the savoy , from whom had i closely covered it with both my hands , they would have seene it through all my fingers . besides what hope can one have to keepe it secret when ( as you say ) so great and glorious a light is shining now-a-dayes . but if i could , i ought not to suppresse it . let popish tenents be shutt in a cloister , and sicke opinions keepe their chamber , god never lighted this truth for us to put it under a bushell , it being alwaies seasonable to bee divulged , and now dangerous to bee concealed . these holy advantages , ( i would not count them advantages were they not holy , ) arise from preaching this point . first , it awakens men from their idle dreames of their conceited perfection of a church here , and too many i feare have made this common-wealth here woefully militant , under pretence here to make the church happily triumphant . secondly , to teach all christians ( majestrates and ministers most especially ) as industry so patience , daily to doe , and constantly to suffer no whitt disheartned in their endeavours to perfection . knowing though things bee badd , after their best labours to amend them , that this proceedes from the inevitable vanity , to which the creature is subject . thirdly , to weane men from this world , making them to love and long for the time of the restitution of all things , when this world as a watch out of tune shall not onely bee taken ass●nder and scoured , but also have all the wheeles made new and then bee perfectly reformed . yea sir , let us try whether you or i proceeding on our contrary principles , shall more effectually perswade a reformation , you will tell the world that a perfect reformation in this life is attaineable , even to the anticipating of heaven heare , and this you will presse with all your power and flowers of retorick , and all little enough to performe so unsavory an untruth . now see sit what mischeifes will follow hereupon . 1. because one falsehood requires more to support it , you must call in other auxilliary falsities to defend this , and so engage your selfe in a multitude of errors . 2. seeing sl●ghts and shifts can never last long , your forgery will be detected . 3. you are lyable to heavens pillorie to bee punnished for holy fraud . 4. you will scarce be trusted afterwards though telling truth being once convicted and ever suspected of falshood . as for those whom you have deceived unto the utmost of their endevours of reformation , on your false perswasion that the perfection thereof may bee had in this world , though their labours therein bee very forward at the first , yet soone will they wither and weaken ▪ with the graine in the gospel that wanted roote ( no roote and a false roote are the same in effect , ) and gods blessing cannot be expected on the deceitfull proceedings . as for mee who have no cunning in such hunting , but please my selfe with iacob to bee a plaine man , i would goe another way to worke , and tell them the worst first , that indeede it is vaine to expect a perfect reformation in this world . however let them comfort themselves , that wee serve such a master who accepts of the will for the deede , and knowes whereof we are made . hee remembreth that wee are but dust . and therefore let us doe our best , and strugle against our infirmities , being confident that god in christ will pardon what is amisse , and reward what is good in us . and i doubt not but such doctrine by gods blessing will both take deeper impression in mens hearts , and bring forth better fruits of amendment in their lives . f. i commend bodin and tacitus for their politicall faithfulnesse , they writt far , yet would not sun the imperiall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor make them popular . ) i confesse it to bee unfitting , yea dangerous to impart misteries of state to private people , for such iewels are to bee lockt in a safe and sure cabinet , the bosoms of politians , not so in necessary points of divinity , for though every private man hath not a state to governe , hee hath a soule to save , and therefore must be partner in all wholsome doctrines . indeede in some cases , preachers may though not finally suppresse , yet seasonably conceale , or rather warily deferre the publishing of some points of religion , first when they are not of absolute concernement to salvation , & the minister by his christian discretion plainely foresees , that all the good which rationally can bee expected to redound from preaching such a truth , will not countervaile the ill , which in probability will inevitably follow thereupon ; or else when the auditors are not capeable as yet of such difficult doctrines . christ himselfe did fitt his wines to his bottles , powring in not what hee could give , but they could take , least otherwise hee should rather spill his liquor , then fill his vessells . neither of these cases now alledged take place concerning the publishing of the doctrine of the impossibility of the churches perfection in this world . for we may by gods blessing justly expect and promise to our selves and others much good and comfort from the preaching thereof , as we have largely proved before . nor dare i so much to disparage the times we live in , ( now it being above a hundred yeares since luthers reformation ) as to count them to have age so much , and knowledge so litle , as not yet to be capable with safety & profit of so plaine & true a doctrine , some shortly expect the day of iudgment , and sure then the world is already come to age to understand truths , except shee come not out of her mynority till just shee be ready to die and to be dissolved . g. would not sunne the imperiall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ) godly secrets in religion in some respects may be sunn'd . first that thereby they may be tryed , ( all truths have eagles eyes ) whether or no they can behold , and beare the sunne beames . secondly , because our * saviour hath said , what i tell you in darknesse , that speake in the light , and what you heare in the eare that preach you upon the house toppe . lastly , that by proclaiming them the godly may have an oppertunity to receive them , and the wicked be rendred unexcusable for refusing them , when such truths are made generally knowne . h. nor make them popular . ) i distinguish on the word popular . if it be taken , as generally it is , ( use having confined a word , of generall acception in it selfe , to an ill sence ) to court the good will of people for any private or sinester end , it is utterly unlawfull for popularity , which is necessary love , in a prince , is unlawfull lust , in a subject , who may not court the kings wife , for to him a lone , are the people married in a politicke relation . all honest men therefore disclaime , to make truths popular in this fence , to impart them to the vulgar to gaine any vaine applause . yea , consider herein , whether you rather be not faultie in making the imperiall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to bee popular , who incite and incourage ordinary people , to make a publique reformation but truths in divinity must be made popular , that is bee communicated to all people , in true sinceritie for the saving of their soules . the * apostle , calleth it the common salvation , and therefore it must be preached to all in common , our sermons must , aswell be ad populum as ad clerum . otherwise such monopolies are illegall and distructive to the state of the church , for any ministers to engrosse any wholsome doctrine to themselves , and not imparte it to their parish , except in the cases afore mentioned . examiner . apology . i have now done ( i will not say ) refuting , but committing errors , i am afraid my hast at this time , hath made me mend one fault , only with another . treatise . i will not oppose yours , but annex my owne conclusion . if i should deny my owne many imperfections , my practise would confute what my pen hath maintained . reader , for the matter of what i have written , i require thee , in gods name do me iustice , for the manner , method , or words thereof , i request thee , as i am a man shew mee favour . thinke not the worse of the truths , for my sake , but thinke the better of me , for the truths sake which i have defended . and conceive me not to be of a brawling and controversiall disposition , who do desire and will pray for an agreement from my soule , so long as my speech shall serve me . yea if i should chance to be stricken dumbe , i would with zacharia make signes for table booke● and write the name of that which i desire above all earthly thing is peace . god send it , amen . finis . notes, typically marginal, from the original text notes for div a85036e-490 quid amplius praepotenti & immortali deo tribuimus si quod eius proprium est eripimus ? bodin . de repub. l. 1 c. ult notes for div a85036e-970 2 cor. 1. 17. 18. acts 25. 16. notes for div a85036e-1480 2 sam. 3. 14. 1 cor 7. 26. gen. 31. 27. gen. 31. 31. luk. 8. 18. acts 17. 11. act. 20. 38. notes for div a85036e-1830 acts 24. 5. pro. 11. 15. bodin de repub. lib. 1. p 50. iudg. 19. 29. 1 king. 19. 14. rev. 3 16. mat. 11. 12. notes for div a85036e-2370 1 king. 13. 18. 2 sam. 13. 19. jude 9. 1 the doctrine of the impossibility o● a churches perfection in this world , being well understood , begets not lazinesse but the more industry in wise reformers phil. 3. 13. bishop montague , franciscus , secta clara . 2. that the church of england cannot justly be taxed with ●●perstitious innovations . pro 9. 13. a foolish woman is clamoro●● . ephe. 4. 31. wrath and anger , and clamour . 1 thes. 4. 11. study to be quiet . bucer in lib. d● regno christ● . a 〈◊〉 perpetua● ecclesia●um observation● ab ipsis iam apostolis v●d mus , visnm & h●c esse spiritus sancto ut inter presbite●● quibus ecclesiarum precuratis potissimum est comm●ss● unus ecclesia● rum , & let us sac●● minis●●rii ●aram 〈◊〉 singularem eaque enra & solicttudina cauctis prec●at alus , qua de ca●sa ep●scopi nomen huiusm●di summis ecclesiarum curatoribus est peculiaritur attributum . bucerus de regno christi lib. 2. cap. 12. b m. greenham in his grave counsels in the word atheisme , pag. 3. c q●am horrenaum illi faciunt divina maiestati contumeliam qni templa domini habent pro de ambulaer●is lucisque tam prophanis ut in illis quaevis impura & prophana cum similibus suia garriant & per●ractent . — haec certa tanta est divini numinis contemptio ut ea vel sola prid●m meriti sumus o●n no de terra exterminari & quidem suppliciis gravissimus multari bucerus de r●gno christi lib. 1. cap. 10. nehem. 8. 1. 3 how far private christians , ministers and subordinate magistrates are to concur to the advancing of a publike reformation . 2 sam. 20. 1. 4. what parts therein are onely to be acted by the supreame power . mar. 5. 3. 2● . 5. of the progresse and praise of passive o●e●ence . est haec pontificiorum tess●ra crudelitas , aliud est protestantium symbol●m clementia . isti occidunt , hi occidunt laurentius humphreys in resp●n . ad epistolas camp●ani . deut. 2. 5. 2 king. 14. to cro. 15. 19. pro. 20 19. & 24. 21. & 26. 17. & 20. 3. exo. 21. 33. 34 6. that no extraordinary excitations , incitations or inspirations are bestowed from god on men in these dayes . gen. 22. 2. judg. 16. 30. exod. 12. 36. this appeares because in the prop●et he is stiled governo●r of judah , hag 1. 14. and that at the s●lf same time when ezra came thither , see luthers chronology in 40. millenarco . auscrenda idola , non potest quisquam iubere privatus aug. cont. literos utilium lib. 2. cap 92. ezra 4. 24. drusius in pentetuchen ex r. aben-ezrah . pro. 3. 32. ps. 148. q rom. 13. 1 in publi●cos 〈◊〉 , omn●●s 〈◊〉 t. rtullianus . 2 king ▪ 9. 35. mat. 5. 29. that it is utterly unlawfull to give any just offence to the papists or to any men whatsoever . 1 cor. 10. 32. 2 cor. 6. 3. * 2. sam. 11. 15. gall . 2. 11 * 1 king. 18. 29. * rev. 3. 18. * sanctorum nonnulli perfecti dicuntur respectu mundanorum , qui negligunt res divinas nec ingrediuntur unquam viam prosectionis amb. com. in epist : ad phil. cap. 3. * 2 king. 6. 9. * cited by mr. capel in his booke of temptation . 8. what advantage the fathers had of us in learning , and religion , and what wee heve of them . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 cor. 11. 23. * iudg. 2. 7● * nos nani sumus stantes super humeros gygantum . hol. cott. . 9. no new light or new essentiall truths are or can be revealed in this age . * revel. 14 3. * reve. 21. 18. * dan. 12. 4. * 1 sam. 25. 10 * ioel 2. 28. acts 2. 17. * gal. 2. 11. * 2 sam. 3● * paragraffe 24. * 1 dut. 28. 10. that the doctrine of the churches imperfection may safely bee preached and cannot honestly bee concealed . * math. 10. 26 * iude. 3. truth maintained, or, positions delivered in a sermon at the savoy since traduced for dangerous, now asserted for sovnd and safe / by thomas fvller. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a70084 of text r222778 in the english short title catalog (wing f2475). 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. 234 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a70084 wing f2475 estc r222778 07888680 ocm 07888680 40297 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 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(eebo-tcp ; phase 1, no. a70084) transcribed from: (early english books online ; image set 40297) images scanned from microfilm: (early english books, 1641-1700 ; 1188:42 or 1206:22) truth maintained, or, positions delivered in a sermon at the savoy since traduced for dangerous, now asserted for sovnd and safe / by thomas fvller. fuller, thomas, 1608-1661. fuller, thomas, 1608-1661. sermon of reformation. [21], 24, 78 p. [s.n.], printed at london : 1643. "a sermon of reformation" has special t.p. this work appears on reel 1188:42 and 1206:22. reproduction of original in the union theological seminary library, new york. includes bibliographical references. (from t.p.) i. that the doctrine of the impossibility of a churches perfection, in this world, being wel understood, begets not laziness but the more indust[ry] in wise reformers -ii. that the church of england cannot be justly taxed withe superstitious innovations -iii. how farre private christians, ministers, and subordinate magistrates, are to concurre to the advancing of a publique reformation -iiii. what parts therein are only to be acted by the supreme power -v. of the progresse, and praise of passive obedience -vi. that no extraordinary excitations, incitations, or inspirations are bestowed from god, on men in these days -vii. that it is utterly unlawfull to give any just offence to the papist, or to any men whatsoever - viii. what advantage the fathers had of us, in learning and religion, and what we have of them -ix. that no new light, or essentiall truths, are, or can be revealed in this age -x. that the doctrine of the churches imperfection, may safely be preached, and cannot honestly be concealed. eng church of england -doctrines -apologetic works. reformation -sermons. sermons, english -17th century. a70084 r222778 (wing f2475). civilwar no truth maintained, or positions delivered in a sermon at the savoy: since traduced for dangerous: now asserted for sound and safe. by thomas fuller, thomas 1643 41509 15 65 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion truth maintained , or positions delivered in a sermon at the savoy : since traduced for dangerovs : now asserted for sovnd and safe . by thomas fvller , b. d. late of sidney colledge in cambridge . the particulars are these . i that the doctrine of the impossibility of a churches perfection , in this world , being wel understood , begets not lazinesse but the more indust●● in wise reformers . ii that the church of england cannot justly be taxed with superstitious innovations . iii how farre private christians , ministers , and subordinate magistrates , are to concurre to the advancing of a publique reformation . iiii what parts therein are only to be acted by the supreme power . v of the progresse , and praise of passive obedience . vi that no extraordinary excitations , incitations , or inspirations are bestowed from god , on men in these dayes . vii that it is utterly unlawfull to give any just offence to the papist , or to any men whatsoever . viii what advantage the fathers had of us , in learning and religion , and what we have of them . ix that no new light , or new essentiall truths , are , or can be revealed in this age . x that the doctrine of the churches imperfection , may safely be preached , and cannot honestly be concealed . with severall letters , to cleare the occasion of this book . i will beare the wrath of the lord , because i have sinned against him , untill he plead my cause , and execute iudgement for me ; then will he bring me forth to the light , and i shall see his righteousnesse , micah . 7. 9. printed at london , anno dom. 1643. to the most sacred , and reverend assembly for the reformation of the church , now convened by the parliament . most sacred and reverend divines , i have but the thoughts of an afternoone to spread before you ; for i examined the same pace that j read , that if it were possible a truth might overtake an errour , ere it goe too farre . it is not a little encouragement that i may sit like the prophetesse under the palme tree , under such a shade as your selves , and what weakenesse soever may appeare in these my assertions : this ayring them under your patronage , will heale them . for so they brought forth the sick into the streets , that at least the shadow of peter might touch some of them . thus have i suddenly set up my candle for others to light their torch at ; and , i hope , you will pardon me , if my zeale to the truth made me see anothers faults sooner then mine owne , your servant in christ iesus iohn saltmarsh . to the two most famous vniversities of england i dare not give you such high epithites , as master saltmarsh bestoweth upon the assembly , to call you the most sacred . be contented to be stiled the two most famous vniversities ; a title , which it is no flattery to give you , but injury to deny you . i have the studies of some whole dayes to spread before you . i am not ashamed to confesse so much , but should be ashamed to present your learned considerations with lesse . and will rather runne the hazard of other mens censure , to have studied so long to no purpose , then to be guilty to my selfe of so much disrespect to you , as to offer to your patronage what cost me but sleight studying . indeed i examined his examinations of my sermon with the same pace that i read them . but i could not confute his errors so speedily as i could discover them , nor could i so soon make them appeare to others , as they appeared to me ; and the evidencing of his faults did cost me some paines , whereof i hope i shall never have just cause to repent . i am altogether out of hope that my truth should quickly overtake his error , which had the advantage of me both at the starting and in the speed ; and yet i beleeve what i want in the swiftnesse of my feet , i shall have in the firmenesse of my footing . and when i overtake it at last , as i am sure i shall , seeing on truths will tire ( as being better at hand then at length ) i am confident by gods assistance , it will get firme and quiet possession in spight of opposition . it is altogether improper for mee to compare you being two in number to the palme tree under which the prophetesse deborah ; face ; but the analogie will hold well , if i should resemble you to the two olive trees continually dropping oyle in the presence of god . and methinks master saltmarsh his expression to the assembly , vnder svch a shade as yovr selves , making thout in the assembly but a shadow , ( and then what is the shadow of a shadow worth under which hee desireth to sit ? ) was but an undervaluing and diminutive expressing of their worth . i honour you as you deserve , and counting you a real and lasting substance , so i addresse my respects unto you : humbly requesting you to be pleased to patronize and defend this my defence : the rather because what doctrines therein i deliver , not long since i suckt from one of you , and in this respect i beleive both breasts give milke alike ; and therefore as your learning is most able , so your goodnesse will bee willing to protect the same , not so much because i had them from you , as because you had them from the truth . some perchance may blame my choice in choosing you for my protection who in these troublesome times are scarce able to defend your selves : the universities being now degraded , at least suspended from the degree of their former honour . and i wonder , men should now talke of an extraordinary great light , when the two eyes of our land ( so you were ever accompted ) are almost put out . however this short interruption of your happinesse will but adde the more to your honour hereafter . and here , as it were store of pride for me to counsell you , so it were want of duty not to comfort you . know , the only good token of these times is , that they are so extreamely bad they can never last long . god give you a sanctified impression of your afflictions , neither to sleight them nor sink under them ; and so , forbearing to be longer troublesome to your more serious employments , resteth the meanest of your sonnes or nephewes thomas fuller . to the learned and my worthy good friend , master charles herle . sir , when i read a pamphlet of m. saltmarsh written against me , it something moved my affections , but nothing removed my judgement . but when i saw it recommended to the world with your approbation , in this manner , nihil invenio in hoc libello , cui titulus , ( examinations , or a discovery of some dangerous positions , delivered in a sermon of reformation preached by tho. fuller , b. d. quin utiliter imprimatur . charles herle . i must confesse it troubled me not a little , suspecting either my eyes or my understanding , that either i misread your name , or had mis-written something in my sermon . wherefore fearing partiality might blind me in mine owne book ( knowing that eli was not the onely indulgent father to his owne off-spring ) i imparted my sermon to some whom you respect , and they respect you : men of singular learning and piety , to examine it . these likewise could discover no dangerous positions in it , except such as were dangerous for a preacher to deliver , but safe for people to receive in these troublesome times . and i am confident that their iudgement was such , they would not be deceived with my falsehoods : and their honesty such , they would not deceive me by their flattery . and now sir ( love cannot hate , but it may justly be angry ) consider how your accusing of me , to maintaine dangerous positions , might , as the times stand , have undone me and mine , and at least have intituled mee to a prison , now adayes the grave of men alive . times are not as formerly , when schollers might safely traverse a controversie in disputation . honourable tilting is left off , since men fell to down-right killing ; and in vaine should i dispute my innocence against souldiers violence , who would interpret the accusation of a man of your credit to be my sufficient conviction . i have in this my defence , so well as god did enable me , more clearely expressed , and strongly confirmed the positions i formerly delivered , and request you to tell mee , which are the dangerous points that here i mainetaine . by the lawes of our land , the creditor hath his choice , whether he will sue the principall , or the surety , and discretion will advise him , to sue him which is most solveable . your ability is sufficiently knowne , and seeing you have beene pleased to be bound for master saltmarsh his booke , in your approving it : blame me not sir , if i ( i will not say sue you ) but sue to you for my reparation . if you can convince me of my faults herein ( and i will bring great desire , and some capacity to learne from you ) i shall owne my selfe your proselyte , thanke god for you , and you for my conversion . yea in a printed sheet i will doe publique penance to the open view of the world , to shew men , that although i had so much ignorance as to erre , i have not so much impudence as to persist in an errour , and shall remaine , yours in all christian offices . thomas fuller . to the reverend and his worthy good friend , master iohn downam . sir , being about to read master saltmarsh his examination of a sermon of mine , which you ( to the preachers credit , and printers security ) were pleased to approve for orthodox and vsefull , mine eyes in the beginning thereof , were entertained ( i cannot say welcomed ) with this following note , an advertisement returned to the author , by a reverend divine , to certifie him touching the licensers allowance of master fullers late sermon of reformation . sir , to satisfie you concerning m. downams approbation of master fullers sermon of reformation , i assure you i heard him complaine , that he was wronged by him , in that having taken exception at some passages of that sermon , master fuller promised to amend them according to his correction , but that he did not performe what he promised . conclude me not guilty if i were moved , but sencelesse if i had not beene perplext with this accusation . had it beene true , i want a word bad enough to expresse the foulenesse of my deed . yea iustly may my preaching be suspected of falshood , if my practise be convicted of dishonesty . we know how the corinthians , from the supposed breach of s. pauls solemne promise , were ready to infer the falsity , at least the levity of his doctrine , till the apostle had rectified their mistake . this added also to my trouble , that i can privately enjoy my innocence with more contentment to my selfe , then i can publikly declare it with safety to others . for the present therefore , all that i will returne , is this . here is an accusation without a witnesse , or a witnesse without a name , and both without truth . would the inke of this reverend divine ( whosoever he was ) only hold out to blot my name , and not to subscribe his owne ? we know what court was complayned of , as a great grievance , because men therein might not know their accusers . if it cannot consist with our mutuall safety , to have my accusers ( as s. paul had ) face to face , yet it will stand with equity , i should have them name to name : till when , i account this namelesse note , no better then a libel both on you and me . god put an end unto these wofull times , before they put an end to us ; that all outward hostility being laid aside , we may have more leisure to attend , and comfort to follow , that inward christian warefare , which your paines have so well described . yours in christ iesus thomas fuller . to master john saltmarsh minister of heslerton in yorke-shire . sir , you have almost converted me , to be of your opinion , that some extraordinary light is peculiarly conferred on men in this age . seeing what cost me many dayes to make , you in fewer houres , could make void and confute . you examined ( you say ) the same pace , you read , and ( as is intimated ) wrote as fast , as you examined , and all in one ofternoon . this if it were false , i wonder you would say it ; and if it were true , i wonder you could doe it . however i commend your policy herein : for besides that you have given the world notice of the pregnancie of your parts , ( and it is no fault of yours , if you be rather heard then beleeved ) hereby you have done me a great disadvantage . for if i at leisure discover some notable errors in your examinations , you have a present plea , that you wrote them suddenly , and i shall only be repaired for the wrong that you have done me , with your raptim scripta , whereas you had done god as much glory , the cause as much good , more right to your selfe , and credit to me , if you had tooke more time , and more truely . and now consider , you only endeavour to confute some dismembred sentences of my sermon , of which some are falsely , and more of them imperfectly alleged . you know , how in a continued speech , one part receives and returnes strength and lustre unto another . and how easie is it , to overthrow the strongest sentence , when it is cut off from the assistance of the coherence , before and after it ? alas , this disiointing of things , undoeth kingdomes as well as sermons , whilest even weake matters are preserved by their owne unity and entirenesse . i have dealt more fairely with you , and set downe your whole examinations , thereby not expecting any praise , but preventing just censure , if i had done otherwise . if you demand why my answer comes so late , seeing so long silence may be interpreted a consent . know sir , it was the tenth of september , before either friend in love , would doe me the favour : or foe in anger , the discourtesie , to convey your booke unto me . whether this proceeded from the intercepting commerce betwixt the city and the country , or that your booke was loath to come out of london : as sensible , that the strength of your positions , consisted in the fortifications thereof . when i had received one of your bookes , i had not your present parts to answer it . men must doe , as they may doe : i hope , though my credit may , gods cause shall not suffer by my delay ; seeing truth doth not abate with time . here i speake not of those many afflictions , that have befalne me , as not being so unreasonable , as to expect any pitty from others , in these dolefull dayes , wherin none are at leisure to bemoane the misery of any private men , whilst the generall calamity ingrosseth all greife to it selfe ; and yet , i may say , such losses could not but disturbe my studies . when i had finished my answer , i could not so speedily provide to have it printed . and to speake plainely , i was advised by my best friends , to passe by your pamphlet altogether with silence and neglect , and apply my selfe onely to enlarge my sermon , for the satisfaction of others . however , that you may see i will not decline any thing : i have answered every operative passage in your examination . here i might take just exception at the sentence prefixed in the title page of your booke , 2 tim. 3. 5. having a forme of godlinesse , but denying the power thereof . out of the whole quiver of the bible , could you choose no other arrow to shoot , and make me your marke ? whom if you taxe for a meere formalist ; god grant i may make a good use of your bad suspition of me , endeavouring to acquit my selfe in heaven , whom you have accused on earth : i must stand or fall to my owne master , to whom i hope i shall stand , being held up by my saviour . remember , remember , we must all appeare before gods judgment seat , when those things which have been done in secret , shall be brought to light . meane time goe you on , a fast as you can in the high way to heaven ; but be not too free , willfully to dash your fellow travellers , with foule aspersions : for if dirt may passe for coine , debts in this nature , may easily be paid you backe againe , so resteth thomas fuller . to my deare parish saint mary savoy . my deare parish , for so i dare call you , as conceiving that although my calamities have divorced me from your bed and board , the matrimoniall knot betwixt us is not yet rescinded . no not although you have admitted another , ( for feare i hope rather then affection ) into my place . i remember how david when forced to fly from his wife , yet still cals her , my wife michall : even when at that time , she was in the possession of phaltiel the sonne of laish , who had rather bedded then wedded her . this sermon i first made for your sake , as providing it , not as a feast to entertaine strangers , but a meale to feed my family . and now having againe inlarged and confirmed it , i present it to you , as having therein a proper interest , being confident , that nothing but good and profitable truth is therein contain'd . some perchance will obiect , that if my sermon were so true , why then did i presently leave the parish when i had preached it ? my answer is legible in the capital letters of other ministers miserie , who remaine in the city . i went away , for the present distresse , thereby reserving my selfe to doe you longer and better service ? if gods providence shall ever restore me unto you againe . and if any tax mee as laban taxed iacob . wherefore didst thou flee away secretly , without taking solemne leave ? i say with iacob to laban , because i was afraid . and that plaine dealing patriarch , who could not be accused for purloining a shooe latchet of other mens goods , confesseth himselfe guilty of that lawfull felony , that hee stole away for his owne safety : seeing truth it selfe may sometimes seeke corners , not as fearing her cause , but as suspecting her judge . and now all that i have to say to you , is this , take heed how you heare : imitate the wise and noble bereans , whatsoever the doctor , or doctrine bee which teacheth , or is taught unto you . search the scripture dayly whether these things be so . hansell this my counsell , on this my booke : and here beginning , hence proceed to examine all sermons , by the same rule of gods word . only this i adde also , pray daily to god , to send us a good and happy peace ; before we be all brought to utter confusion . you know , how i in all my sermons unto you , by leave of my text , would have a passage in the praise of peace . still i am of the same opinion . the longer i see this warre , the lesse i like it , and the more i loath it . not so much because it threatens temporall ruine to our kingdome , as because it will bring a generall spirituall hardnesse of hearts . and if this warre long continues , we may be affected for the departure of charity , as the ephesians were at the going away of saint paul , sorrowing most of all , that we shall see the face thereof no more . strive therefore in your prayers that , that happy condition which our sinnes made us unworthy to hold , our repentance may , through gods acceptance thereof , make us worthy to regaine . your loving minister thomas fuller . to the unpartiall reader . be not affraid to peruse my positions , though they be accused to bee dangerous . the saints did not feare infection from the company of saint paul , though he was indicted to be a pestilent fellow . to acquaint you with my intentions in this book ( that so you may proportion your expectation accordingly ) herein i have to my power vindicated the truth : consulting with my conscience , not outward safety ; insomuch that i care not whom i displeased , to please the bird in my breast . yea when the actions of other men , have by the examiner beene laid to my charge , i have tooke the boldnesse to leave them to their authors to defend . for though honestie commands me to pay my owne debts , yet discretion adviseth me from solomons mouth , to avoid sureti-ship , and not to breake my selfe with being bound for the errors of others . i cannot but expect to procure the ill-will of many , because i have gone in a middle and moderate way , betwixt all extremities . i remember a story too truely appliable to me . once a jayler demanded of a prisoner , newly committed unto him : whether or no he were a roman catholick . no , answered he : what then said he are you an anabaptist ? neither replied the prisoner , what , ( said the other ) are you a brownist . nor so said the man , i am a protestant . then said the jayler , get you into the dungeon : i will afford no favor to you , who shall get no profit by you : had you beene of any of the other religions , some hope i had to gaine by the visits of such as are of your owne profession . iam likely to finde no better usage , in this age , who professe my selfe to be a plaine protestant , without wealt or garde , or any addition : equally opposite to all hereticks and sectaries . let me mate this with another observation . by the law of the twelve tables , if a man were indebted but to one creditor , he had no power over his body : but if he owed mony to many , and was not solvable , all his creditors together might share his body betwixt them , and by joynt consent pluck him in peeces . me thinks , a good morall lurkes in this cruell law : namely , that men who oppose one adversary alone , may come off and shift pretty well , whilst he who provokes many enemies , must expect to bee torne asunder : and thus the poore levite , will bee rent into as many pieces , as the levites wife was . yet i take not my selfe to bee of so desolate and forlorne a religion , as to have no fellow professors with me . if i thought so , i should not only suspect , but condemne my judgement : having ever as much loved singlenesse of heart , as i have hated singularity of opinion . i conceive not my selfe like eliah to be left alone : having , as i am confident , in england , more then seventy thousand , just of the same religion with me . and amongst these , there is one in price and value , eminently worth tenne thousand , even our gratious soveraigne , whom god in safety and honour long preserve amongst us . and here i must wash away an aspersion , generally , but falsely cast on men of my profession and temper : for all moderate men , are commonly condemned for lukewarme as it is true , saepelatet vitium proximitate boni . it is as true , saepelatet virtus proximitate mali . and as lukewarmnesse hath often fared the better ( the more mens ignorance ) for pretending neighbourhood to moderation : so moderation ( the more her wrong ) hath many times suffered for having some supposed vicinity with lukewarmnesse . however they are at a grand distance , moderation being an wholesome cordiall to the soule : whilst lukewarmnesse ( a temper which seekes to reconcile hot and cold ) is so distastefull , that health it selfe seemes sick of it , and vomits it out . and we may observe these differences betwixt them . first the lukewarme man ( though it be hard to tell what he is ; who knowes not what he is himselfe ) is fix't to no one opinion , and hath no certain creed to beleeve ; whereas the moderate man , sticks to his principles , taking truth wheresoever he findes it , in the opinions of friend , or foe ; gathering an herb , though in a ditch : and throwing away a weed , though in a garden . secondly , the lukewarme man , is both the archer and marke himselfe ; aiming only at his owne outward security . the moderate man , levels at the glory of god , the quiet of the church , the choosing of the truth , and contenting of his conscience . lastly , the lukewarme man , as hee will live in any religion , so he will dye for none . the moderate man , what he hath warily chosen , will valiantly maintaine , at least wise intends , and desires to defend it , to the death . the kingdome of heaven ( saith our saviour ) suffereth violence . and in this sense , i may say , the most moderate men are the most violent , and will not abate an hoose , or haires breadth , in their opinions , whatsoever it cost them . and time will come , when moderate men , shall be honoured as gods doves , though now they be hooted at , as owles in the desart . but my letter swels too great , i must break off . only requesting the reader by all obligations of charity . first , to read over my sermon , before he entreth on the examination . to conclude , when i was last in london , it was generally reported that i was dead : nor was i displeased to heare it . may i learne from hence with the apostle , to die daily . and because to god alone t is known , how soon my death may come , i desire to set forth this book as my will and testament , which if it can be of no use to the reader , it may be some ease and comfort to the writer , that the world may know , in this multitude of religions , what is the religion of thy servant in christ iesus thomas fuller . a sermon of reformation . preached at the church of the savoy , last fast day , july 27 , 1643. by thomas fuller b. d. and minister there . london , printed in the yeare of our lord . 1643. a sermon of reformation . heb. 9. 10. vntill the time of reformation . those who live beyond the polar circles , are called periscii , because they have shadows round about them . in a more mysticall meaning the jewes before christ may be so called , living in constant umbrages of types and ceremonies which were taken away when the sunne of righteousnesse did arise . their sacrificing of lambes and rammes , and kids and goats , and calves , and kine , and turtle-doves , with their observing of meates and drinkes , and dayes , whereas the apostle saith , colos. 2. 17. a shadow of things to come , but the body is of christ . yea , in some sense i may safely say , that the very sanctum and sanctum sanctorum , was still but the outward atrium , as containing therein such types , as related to a higher and holier truth : to instance only in the holy of holies , herein were seven sacred utensils , all full fraught with heavenly mysteries . first , the golden censor , siguifying our prayers mingled with christs merits ( woefull for us if he did not give better incense then we bring ) which he offers up for us to his father . secondly , the arke of the covenant overlaid round about with gold ; whilest shittim wood was in the middest thereof , to typifie christs humanity decked and adorned with his godhead . thirdly , the pot of manna , looking back wards in memoriall of the miraculous meat of the israelites in the wildernesse : and forwards to set forth angels food in heaven , which is neither to eat nor to drinke , but to doe gods will , and to see gods glory . fourthly , aarons rod which budded , and besides the history contained therein , alluded to christs resurrection , that branch of iesse cut downe and cast out amongst the dead : which yet afterwards did revive , flourish , and fructifie . fifthly , the tables of the covenant , wherein the commandements were written by gods finger , to intimate , that only an infinite power can effectually print gods lawes in our hard and obdurate hearts . sixthly , the golden cherubims overshadowing the mercy-seat with their wings , and looking towards it ; to shew , that the mystery of gods mercy is to be covered from the curiosity of prophane eyes , whilest the pious may with comfort behold it . seventhly , and lastly , the mercy-seat it selfe ; the embleme of that mercy-seat in heaven , to which poore penitents being cast at the barre of gods justice have a free and open appeale . all these were of gold and pure gold , and yet saint paul ( gal. 4. 9. ) calleth all legall ceremonies beggarly elements , in comparison of christ the truth , in whom these did determine and expire : as the rude lines of black-lead wherwith the picture is first drawne , vanish away when the curious limner layeth on the lively colours ; so that all these outward ordinances had an end at the comming of christ , being only to last , vntill the time of reformation . the text is so short , it needs not to be divided , only the word reformation must bee expounded ; a word long in pronouncing and longer in performing , as generally signifying the bettering , and amending of what is amisse ; in greeke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a through rectifying . however , sometimes the word reformation is not opposed to things bad in their owne nature , but to things that are lesse perfect , and may be more perfected , as in the text . for the ceremoniall law of the jewes was compleat in its kinde , as given of god , and every thing made by him , must be like him that made it very good . yet comparatively that law was imperfect , and needed a reformation , which was performed at christs comming . besides , though the ceremoniall law was good in it selfe , yet it was bad as it was abused by the ignorant jewes . for though the knowing patriarks looked through , and beyond the types to the messias himselfe : yet the dull people mistaking the shell for the kernell , and the casket for the jewell ; lodged their soules where they should only have bayted , and did dote on the shadowes as on the substance it selfe ; in which respect the peoples judgements , as well as those ceremonies , needed a reformation . the maine point we shall insist on , is this ; that christians living under the gospel , live in a time of reformation , which will appeare in severall particulars : for besides ceremonies removed according to the principall intent of the text ; manners are now reformed and doctrine refined : poligamy connived at in the patriarks , now generally condemned , the bill of divorce cancelled by christianity , which was permitted to the jewes , not because that was good , but because they were bad , and by this tolleration were kept from being worse . the second table abused by the restrictive comments of the pharisees , confining those lawes ( which were made to confine them ) onely to the outward act , are now according to our saviour interpretation extended to their true demention . the mistery of the trinity clouded in the old testament , is cleered in the new . the doctrine of gods righteousnesse by faith , of the merrit of christ , of the spirit of adoption , of the resurrection of the body , darkly delivered under the law are manifested in the gospel , with many other heavenly revelations . use . let us be hartily thankfull to god , who gave us to be borne since the comming of christ in the time of reformation . our twi-light is cleerer then the jewish noon-day : the men of china use to brag , that they ( because of their ingenious civility ) have two eyes , the europaeans one , and that all the world besides are starke blinde ; more truely it may be said that the christans had two eyes , the law and gospell ; the jewes but one , the law alone , and all people and pagans besides sit in darknesse and the shadow of death . the jewes indeed saw christ presented in a land-scept , and beheld him through the perspective of faith , seeing the promises a farre off . but at this day a dwarfe-christian is an overmatch for a gyant jew in knowledge , as appeareth by our saviours riddle , mat. 11. 11. among them that are borne of women there hath not risen a greater then john the baptist : notwithstanding he that is least in the kingdome of heaven , is greater then he . which riddle is thus untyed : john baptist was the greatest amongst the children of women , because other prophets foresaw christ , he saw him ; others spake of christ , he spake to him , and had the high honour to baptize him with water , by whose spirit he himselfe was baptized : yet was he the least in the kingdome of heaven ( which properly began after cerists ascention ) because though perchance acquainted with the generals thereof , the particulars of the time , place , meanes and manner , were as much conceal'd from him , as cleerly revealed unto us . he never knew that iudas should betray christ ; caiphas accuse him , peter deny him , pilate condeme him , souldiers crucifie him , nicodemus embalme him , ioseph bury him . these , and many more circumstances of our saviours passion , returrection and ascention , now histories to our children , were misteries to iohn baptist ; who , though christs harbinger to prepare his way , yet did not live to see his master to possesse what he had provided for him : wherefore if alexander the emperour did count himselfe much indebted to the gods , that he was borne a grecian , and not a barbarian , how thankfull ought we to be to god , who gave us to be borne neither jewes , nor pagans , but christians , since the time of reformation . but this indeed were true , if all things in the church continued at this time in the same condition of primative purity , whereto christ reform'd it . object . but long since , that falling away , foretold by the apostle , is come to passe , and that man of sinne hath played his part in the church , therein deforming manners with vice , doctrine with heresie , discipline with superstition . as for any reformation which since hath happened in england , it hath been but partiall and imperfect . king henry the eight brake the popes necke , but bruised not the least finger of popery ; rejecting his supremacy , but retaining his superstition in the six articles . the reformation under edward the sixth , was like the reformer , little better then a childe , and he must needs be a weake defender of the faith , who needed a lord protector for himselfe : as nurses to woe their children to part from knives , doe suffer them to play with rattles ; so the state then permitted the people ( infants in piety ) to please themselves with some frivious points of popery , on condition they would forsake the dangerous opinions thereof . as for queene elizabeth , her character is given in that plaine , but true expression , that she swept the church of england and left all the dust behind the doore . her successors have gone in the same path , and the same pace with little alteration , and lesse addition in matters of moment , save that besides some old errours unamended ; many innovations have broken in upon us , which might be instanced in , were it as safe as it is easie to reckon them up . we therefore desire and expect a through reformation , to see christ mounted on his throne , with his scepter in his hand , in the purity of his ordinances , and we shall grieve and groane untill such a reformation . answ . this objection containes many parts , and must be taken asunder : some things therein are freely to be granted , and others flatly to be denied , and others warily to be qualified . we freely confesse the deformation by popery , as also , that the reforming was by henry the eight and edward the sixth ( good prince , of whom i had said , that he dyed too soone , but because he dyed when god would have him ) were but partiall and imperfect . withall , we flatly deny that queene elizabeth left the dust behinde the doore , which she cast out on the dunghill ; whence this uncivill expression was raked up . the doctrine by her established , and by her successors maintained in the 39. articles , if declared , explained and asserted from false glosses , have all gold , no dust or drosse in them . againe , we freely confesse that there may be some faults in our church in matters of practice and ceremonies , and no wonder if there be , it would be a miracle if there were not : besides , there be some innovations , rather in the church then of the church , as not chargeable on the publique account , but on private mens scores , who are old enough , let them answer for themselves . religion in england , is like the cloathes of the isralites , deuteronomie 29. 5. which for many yeeres together waxed not old . alas , in some places it is thread-bare , may it have a new nappe ; in more it is spotted , may it be well scowred ; and in all places rent asunder , may it be well mended . a through reformation , we , and all good men doe desire with as strong affections , though perhaps not with so loud a noise , as any whatsoever . the highest clamour doth not alwayes argue the greatest earnestnesse . but with this qualification , that by through reformation , we meane such a one , whereof we are capable , pro statu viatorum , made with all due and christian moderation : that arrow is well drawne , that is drawne to the head , but it may over-drawne cleane through the bow , and so doe no good . there is in like manner a possibility of out-doing , even in the point of reforming : and therefore how a true through reformation may be made , and managed long to continue , by gods assistance and your patience ; i will take in hand to give the true characters of such who are to be true and proper reformers . first , they must have a lawfull calling thereunto : what better deede then to make brothers friends , and to be an equall umpire betwixt them ? yet christ himselfe declin'd the imployment , as out of his vocation , luke 12. 14. who made me a iudge or devider over you . some good duties lye in common to all good men . whosoever is called a christian hath a just calling to performe them : 't is so farre from being a sinne for any to doe them , that it is a sinne for any to leave them undone . but there be other duties , which god hath impaled in , for some particular persons , so that it is a ryot or trespasse at least for any other to force their entrance into them : amongst these actions , reformation of churches is a chief , as of highest honour , and greatest concernment . now , the supreme power alone , hath a lawfull calling to reforme a church in those respective places , wherein it is supreme ; where this supreme power is seated , the statists of the severall places may judge , the divine goeth no farther , but to maintaine that where the supreme power is , there alone is the power of reformation ; as it plainely appeares by the kings of iudah in their kingdome . two sorts of idolatry , the jewes therein were guilty of : the one grosse , the other refined . grosse idolatry against the first commandement , in worshipping a false god , as baal , and the like . refined idolatry , against the second commandement , in worshipping the true god after false and forbidden manner , 2. chronicles 33. 17. neverthelesse the people did sacrifice still in the high places , yet unto the lord their god onely . grosse idolatry found many reformers , asa , ioash , amaziah , uzziah , iotham , manasseh , whilest onely two iehosaphat and hezekiah , endeavoured the reforming of refined idolatry , and iosiah alone perfected it . in both we may observe , that the kings were praised for doing so much , or dispraised for doing no more , which plainly proves , that the reforming of the church did properly pertaine unto them . god neither mistakes , nor confounds the good deeds , or rewards of men ; but set the due praises on the true persons ; the person that doth well shall be praised : the prince shall not be commended for the good deeds of the people , not the people commended for the good deeds of the prince ; indeed gods threatens the common people of israel , levitieus 26. 23. with beasts , warres , and many other plagues , if they will not be reformed . but we never read that god reproved the people , for not reforming the jewish church from idolatry , as a taske belonging to the supreme power placed over them . meane time meere private men must not be idle , but move in their spheare till the supreme power doth reforme . first , they are dayly to pray to god to inspire those who have power and place with will and skill , couragiously to begin , constantly to continue , and happily to conclude such a reformation . secondly , they are seriously to reforme themselves : he needs not to complaine of too little worke , who hath a little world in himselfe to amend : a good man in scripture is never called gods church ( because that is a collective terme belonging to many ) but is often termed gods temple , such a temple it is lawfull for every private man to reforme : he must see that the foundation of faith be firme , the pillars of patience be strong , the windowes of knowledge be cleere , the roofe of perseverance be perfected . thirdly , he may reforme the church in his house , philemon 2 , carefully looking to his owne family , ioshua 24. 15. that he and his house may serve the lord . but as for the publique reforming of the church in generall , he must let it alone as belonging to the supreme power , to whom it is appropriated . object . but seeing wee have occasion to speake of lawfull callings , what calling ( may some say ) have you to meddle with this point above your reach , and without your compasse ; who penned your commission to take such matters in hand ? leave the describing of reformers characters to such , who have more age , experience , and ability to performe it . answ . i am , or should be , most sensible of mine owne weakenesse , being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the least of those that dispence the word and sacraments . yet have i a calling as good as the church of england could give me : and if she be not ashamed of such a sonne , i count my selfe honoured with such a mother . and though meere private christians may not intermeddle with publick reforming of a church , gods prophets have in all ages , challenged the priviledge to tell necessary truths unto the greatest . the tongue used to be cut out of the roman sacrifices , and given unto their heraulds , to shew that freedome of language was allowed them . we are christs ambassadours , 2 corinthians 5. 20. and claime the leave to speak truth with sobernesse : and though i cannot expect my words should be like nailes fastened by the masters of the assemblies , eccl. 12. 11. yet i hope they may prove as tacks , entred by him that desires to be faithfull and peaceable in israel . the second requisite in reformers , is piety . the very snuffers in the tabernacle were made of pure gold , exodus 37. 23. they ought to be good themselves , who are to amend others , least that reproofe fall heavie on them , psalme 50. 16. but unto the ungodly ( saith god ) why doest thou preach my lawes , and takest my covenant in thy mouth ? whereas thou hatest to bee reformed , and hast cast my words behinde thee . and though sometimes bad men may reforme others , by vertue of their office : yet when it is done by the office of their vertue , and efficacy of their goodnesse , it is more gracefull in it selfe , more acceptable to god , and more comfortable to the doer . thirdly , knowledge in a competent , yea , plentifull measure : dangerous was the mistake committed by sir francis drake in eighty eight ; when neglecting to carry the lanthorne , ( as he was commanded ) in the darke night , chased five hulkes of the dutch merchants , supposing them to have been his enemies of the spaniards . such and worse errors may be committed in the reforming of a church , good mistaken for bad , and bad mistaken for good , where the light of knowledge is wanting for direction . fourthly , true courage and magnanimity , reformers need to be armed with a stout spirit cap a pee , which are to breake through the front of bad customes long received . such customes , as they are bad , are vsurpers , as they are customes are tyrants , and will stickle stously to stand in their old place . saint matthew saith , 27. 15. at the feast the governour was wont to release unto the people a prisoner . saint luke saith , 23. 17. of necessity he must release one unto them at the feast . what was but a curtesie at the first , grew in processe of time to bee a custome , and at last became a necessity . such customes made necessary by continuance must reformers expect to encounter , and resolve to remove . o , coward-lines in a magistrate is a great sinne ! who would thinke to finde the fearfull marching in the fore-front ? and yet in that forlorne hope which goeth to hell , revelations 21. 8. see them first named , but the fearfull , the unbeleeving and abominable , &c. so necessary is christian courage , especially in a reformer . fifthly and lastly , they must be endued with christian discretion , a grace that none ever speak against , but those that wanted it ; a good man will guide his affaires with discretion , psalme 112. 5. i must confesse there is a discretion ( falsely so called ) both carnall in it selfe , and inconsistent with true zeale , yea , distructive of it . christ had two disciples of the same name , the one a true man , the other a traytor , both iudasses . wherefore to prevent mistakes , the former is never cited in scriptures , but with an addition , iudas saith unto him , not iscariot , lord , &c. iohn 14. 22. iudas the servant of jesvs christ , and brother of iames , iude 1. in like manner wee , here mentioning discretion , call it christian discretion , for difference thereof , that all may know , we meane not that which destroyes zeale , but that which directs it ; not that which quencheth zeale , but which keepes it in the chimney , the proper place thereof ; not that which makes it lesse lively , but what makes it more lasting . this discretion , though last named , is not least needfull in the reformers of a church ; and must principally appeare in two things ; first , the not sparing of the tares for the wheats sake . secondly , the not spoyling the wheat for the tares sake . the not sparing the tares for the wheats sake . by tares we understand , not only things unlawfull in a church , but things unexpedient and unprofitable , which also must be removed . the barren fig-tree , luke 13. 17. was condemned , not for bearing deadly or dangerous fruit , but none at all . cut it downe , why cumbereth it the ground ? gods garden ought to bee so well dressed , as to have nothing superfluous , that doth harme that doth no good therein . hee that will not worke , neither shall hee eate , 2 thessalonians 3. 10. if such ceremonies are to be found in our church , which will not labour , neither needfull in themselves , nor conducing to decency , let them no longer have countenance in the church , nor maintenance from it . the not spoyling the wheat for the tares sake , and letting those things alone which are well ordered already . yet is there a generation of anabaptists , in number fewer , i hope , then are reported , yet more i fear then are discovered ; people too turbulent to obey , and too tyrannicall to command . if it should come into their hands to reforme , lord what worke would they make . very facile , but very foule is that mistake in the vulgar translation , luke 15. 8. instead of everrit domum , shee swept the house , 't is rendred , evertit domum , she overturnd the house . such sweeping we must expect from such spirits , which under pretence to cleanse our church , would destroy it . the best is , they are so farre from sitting at the helme , that i hope they shall ever be kept under hatches . now as discretion discovereth it selfe in the matter of reformation , so also it appeareth in the manner thereof . first , it is to be done with all reverence and respect to the ancient fathers . these , though they lived neer the fountain of religion , yet lived in the marches of paganisme ; as also in the time wherein the mystery of iniquity began to work , which we hope is now ready to receive the wages . if therefore there be found in their practice any ceremonies smacking of paganisme or popery , and if the same can be justly chalenged to continue in our church , i plead not for their longer life , but for their decent buriall . secondly , with honourable reservation to the memories of our first reformers . reverend cranmer , learned ridley , down right lattimer , zealous bradford , pious philpot , patient hooper , men that had their failings , but worthy in their generations ; these bare the heat of the day , indeed , which were burnt to ashes ; and though we may write a fairer hand then they , yet they affixed a firmer seal , that dyed for their doctrine . lastly , with carefulnesse , not to give any just offence to the papists . say not , we need not to feare to offend them , who would confound us . we have so long waited for their conversion , we have almost seene our subversion . indeed we are forbidden to offend gods little ones , but not inhibited to offend the devils great ones . and though s. paul bids us to give no offence to those that are without , that is meant of pure pagans ; and therefore the papists being neither well within nor well without , fall not under that precept . for all these expressions savour more of humor then holinesse , of stomack , then the spirit . though papists forget their duty to us , let us remember our duty to them ; to them , not as papists , but as professors of christianity , to their persons , not erronious opinions , not giving them any just offence . but if they will be offended without cause , be their amends in their own hands . if rebeckah will come to isaac , she shall be wellcome . but in no case shall isaac go back to rebeckah , genesis 34. 6. beware that thou bring not my son thither again . these five ingredients must compound effectuall reformers . where any , or all of these are wanting , a reformation will either not be made , or not long kept . witnesse the pretended reformation , the papists so much bragge off , in the last of queen mary , in the university of cambridge , by the delegates of cardinall poole . where nothing of worth was done , but many foolish ceremonies enforced , and the bones of bucer and phagi●● burnt . it passeth for the expression of mad man , to beat the aire ; and it is little better to beat the earth . to fight ( as they did ) against dust and ashes , bodies of men long before buried : except they thought by this similitude of burning dead bodies , to worke in silly people a beliefe of purgatory fire , tormenting soules deceased . now when it came into question whether the ordinances and decisions of those reformers should be ingrossed in parchment , or in paper , a doctor swinborne , master of clare hall gave his opinion , that paper would doe the deed well enough , as being likely to last longer then those decrees should stand in force ; as afterward it came to passe , they being all rescinded in the next yeer , being the first of queene elizabeth . two things more must here be well observed . first , that there is a grand difference betwixt founding of a new church , and reforming of an old . for the former , saint paul outstript all men in the world . the papists bragge much of king edgar , who is said to have founded as many monasteries , as there be weekes in the yeer . surely more churches in asia and europe were built from the ground by saint paul , who strived to preach the gospel , not where christ was named , lest he should build upon another mans foundation , romans 15. 20. but reforming of churches is an easier work , as not giving a church the life but the lustre ; not the birth but the beauty ; either repairing what is defective , or removing what is redundant . thus we acknowledge solomon the sole founder of the temple , though ioash repaired it , amending the breaches thereof . iotham enlarged it , adding the beautifull porch thereto ; and ezechiah adorned it , covering the pillars with silver therein . however , it is worth our observing , that reformers are sometimes ambitious to entitle themselves to be founders , as being covetous of credit , and counting it more honour to make a thing , then to mend it . thus nebuchadnezzar boasted , daniel 4. 30. is not this great babylon that i have built for the house of the kingdome , by the might of my power , and for the honour of my majesty ? whereas babylon was built by nimrod , or ( as others say ) semyramis , many yeers before nebuchadnezzars cradle was made . yet he , no doubt , did encrease , strengthen , and beautifie it ; on which title , see how he engrosseth all the glory unto himselfe , as first , and sole founder ! is not this great babylon that i have built ? let none in like manner brag , that they are now the first founders of a church in england , built long since therein , time out of minde . we deny and defile such papists as say that augustine the monke was the first apostle of this island , where the gospel long before had been preached , though not to the saxons our ancestors , yet to the britans our predecessors . yea , having cause to search who first brought christianity over into britanny , my endeavours have been still at a losse and left at uncertainty . perchance as god , deuteronomie 34. 6. buried the body of moses , that no man knoweth the place of his sepulchre unto this day , to cut off from the jewes all occasion of idolatry ; so it seems his wisdom hath suffered the names of the first founders of religion here to be covered in obscurity , to prevent posterity from being superstitious to their memories . however , if justly we be angry with the papists for making the brittish church ( a tall stripling grown , ) to weare swadling cloathes againe : more cause have we to distaffe the pens and preachings of such who make their addresses unto us , as unto pure pagans where the word is newly to be planted . a b moderne author tels us a strange story , how the servants of duke d. alva , seeking for a hawke they had lost , found a new country in the navell of spaine , not known before , invironed with mountaines , and peopled with naked salvages ; i should wonder if such a terra incognita could be found in england ; which ( what betwixt the covetousnesse of landlords and the carefulnesse of tenants ) is almost measured to an acre . but if such a place were discovered , i must allow that the preachers there were the first planters of the gospel , which in all others places of the kingdom are but the continuers thereof . i hope christ hath reaped much goodnesse long ago , where these , now , new pretend to plant it . and if england hath not had a true church hitherto , i feare it will not have a true church hereafter . the second thing i commend unto you is this , that a perfect reformation of any church in this world may be desired , but not hoped for . let zenophons cyrus be king in plato's common-wealth ; and batchelors wives breed maides children in mores vtopia , whilest roses grow in their gardens without prickles , as saint basil held they did before the fall of adam . these phansies are pleasing and plausible , but the performance thereof unfeisable ; and so is the perfect reformation of a church in this world difficult to bee described , and impossible to be practised . for besides that sathan will doe his best , or rather his worst to undoe it ; man in this life is not capable of such perfection . look not to finde that in man out of paradise , which was not found in man in paradise , continuance in an holy estate . martin luther was wont to say , he never knew good order in the church last above fifteen yeares , in the purity thereof ; yea , the more perfect the reformation is , the lesse time it is likely to last . mans minde being in constant motion , when it cannot ascend higher , will not stand still , but it must decline . i speake not this to dis-hearten men from endeavouring a perfect reformation , but to keep them from being dis-heartned , when they see the same cannot be exactly observed . and yet there are some now adayes that talke of a great light , manifested in this age more then ever before . indeed we modernes have a mighty advantage of the ancients , whatsoever was theirs , by industry , may be ours . the christian philosophy of iustin martyr ; the constant sanctity of cyprian ; the catholick faith of athanasius ; the orthodox judgement of nazianzen ; the manifold learning of ierome ; the solid comments of chrysostome ; the subtill controversies of augustine ; the excellent morals of gregory ; the humble devotions of bernard : all contribute themselves to the edification of us , who live in this later age . but as for any transcendent extraordinary miraculous light , peculiarly conferred on our times , the worst i wish the opinion is this , that it were true . sure i am that this light must not crosse the scripture , but cleere the scripture . so that if it affirmeth any thing contrary to gods written word , or enforceth any thing ( as necessary to salvation ) not exprest in gods word ; i dare boldly say , that such a light is kindled from hell . as for the opinion of christs corporall visible kingdome , to come within few yeares , i will neither peremptorily reject it , nor dare absolutely receive it . not reject it , lest i come within the compasse of the apostles reproofe , 2 peter 2. 12. speaking evill of the things they understand not . confessing my selfe not to know the reasons of their opinions , who though citing for it much canonicall scripture , yet their interpretations thereof may be but apocrypha . nor dare we receive it , not being safe to be familiar with strangers at the first sight ; and this tenent is strange , as set commonly afoot with these few last yeares . i am afraid rather on the contrary of a generall defection . seeing the word is so slighted , and the guests begin to play with their meat , i feare lest god the master of the feast , will call for the voyder : that so when christ comes to judgement , he shall finde no faith on the earth . but of things to come , little and doubtfully . if this opinion of christs corporall comming very shortly be true , i hope if we live , we shall have our share therein : if otherwise , moses hath no cause to complaine , if dying he commeth not into the earthly canaan , but into the heavenly . meane time whilest we expect the personall comming of christ , let us pray for the peaceable comming back of him , who sometimes is called christ in the scripture , the lords annointed . o the miserable condition of our land at this time , god hath shewed the whole world , that england hath enough in it selfe to make it selfe happy or unhappy , as it useth or abuseth it . her homebred wares enough to maintain her , and her homebred warres enough to destroy her , though no forreigne nation contribute to her overthrow . well , whilest others fight for peace , let us pray for peace ; for peace on good termes , yea on gods termes , and in gods time , when he shall be pleased to give it , and we fitted to receive it . let us wish both king and parliament so well , as to wish neither of them better , but both of them best . even a happy accommodation . only this i will adde , that his majesty in making his medals , hath tooke the right course to propagate his promises and most royall intentions to posterity , and raise it to behold the performance thereof . seeing princes memories have beene perpetuated by their coines , when all other monuments , arches , obelisks , piramids , theaters , trophies , and triumphs , have yeelded to time , and been quite forgotten . yea , t is probable , that the names of some short reigning emperours had been quite lost , if not found in their impresses on their monies , coynes , having this peculiar priviledge to themselves ; that after they had beene buried many yeares in the ground , when taken up againe , they have life enough to speake the names of those princes that caused them and their impressions to be stamped , either to their eternall shame or lasting honour . to conclude , let us all provide for that perfect reformation in the world to come ; when christ shall present the church his spouse to god his father , without spot , comming from mans corruption , or wrincle , caused by times continuance . when we shall have a new heaven and a new earth , wherein shall dwell righteousnesse . with judgements reformed from error , wils reformed from wilfulnesse , affections reformed from mistaking their object , or exceeding their measure ; all powers and parts of soule and body reformed from sinne to sanctity . let us wait all the dayes of our appointed time till our change come . untill this time of reformation . amen . finis . truth maintained . examiner . the a policy of the sermon of reformation . the scope of the sermon is reformation , but it so b moderates , so modificates , and conditionates the persons , and time , and businesse , that reformation can advance c little in this way , or method . as our astronomers who draw so many lines and imaginary circles in the heavens , that they put the sunne into an heavenly labyrinth and learned d perplexity ; such is the zodiack e you would make for the light of the gospell , and the sunne of reformation to move in . it was one of the policyes of the jewas f adversaries that when they heard of their buildings , they would build with them . they said , let us build with you , for we seeke your god as you doe . but the people of god would have no such helpers , there is no such g jesuiticall way to hinder our worke as to work with us , and under such insinnations set the builders at variance when they should fall to labour . and how easie is it to reason flesh and blood back from a good way and good resolutions ? i remember the old h prophet had soon perswaded even the man of god to returne when he told him i am a prophet as thou art . treatise . a. the policy of the sermon . ) such carnall policy wherein the subtilty of the serpent stings the simplicity of the dove to death , i utterly disclaim in my sermon . christian policy is necessary , as in our practice so in our preaching , for piety is alwayes to goe before it , but never to goe without it . b. but it so moderates and modificates . ) the most civill actions will turne wild , if not warily moderated . but if my sermon clogges reformation with false or needlesse qualifications ( till the strength of the matter leakes out at them ) my guilt is great . i am confident of my innocence , let the evidence be produced and the reader judge . c. that reformation can advance but little in this way . ) know that zoar a little one that is lasting , is better then a great babel of confusion . that reformation which begins slowly and surely , will proceed cheerfully and comfortably , and continue constantly and durably . builders are content to have their foundations creepe , that so their superstructures may runne ; let us make our ground-worke good , and no more hast then good speed . d. they put the sunne into an heavenly labyrinth and learned perplexity with their imaginary lines . ) this your strong line more perplexeth me to understand it : onely this i know , that you might have instanced more properly in any other planet which is more loaden with cycles , and epicycles , whilst the sunne hath found from astronomers this favour and freedome , to be left to the simplest motion . e. such a zodiack you would make for the light of the gospell . ) were i to spread out the zodiack of the gospell it should stretch from pole to pole , and be adequate to the heavens . there should be no more pagans in the world then there were smiths at one time in israel ; not that i would have any kild , but all converted ; yea the sunne of reformation should not have so much darknesse as a shadow to follow it . to effect this , my wishes are as strong as my power is weake . i will ( god willing ) pray and preach for it , and therefore doe not slander me to be an hinderer of the word . f. g. h. of the jewes adversaries . jesuiticall way . the old prophet . ) what you say is as true in the history , as false in the application to me . you compare me to the ammonites ( adversaries to gods people , to jesuits , to the old lying prophet . i hope the god of michael the arch-angell will give me patience , when he that disputed with him shall furnish others railing . and now torture me no longer with your accusation , come to the proofe . examiner . i find there are three principles animates the sermon . 1 how imperfect i a church will be and a reformotion doe the best you can . 2 that the light which the k fathers had formerly , was as full and glorious as the light of those dayes , or rather brighter . 3 that none but the supreame authoriy , or authority l royall , and that alone ought to begin and act in this reformation . treatise . i how imperfect a church . ) i said it and i say it againe ; it was a truth before your cradle was made , and will be one after your coffin is rotten . k that the light that the fathers had formerly , was as full & glorious . shew me such a sillable in all the sermon and i 'le yeeld the cause : not that this position is false but because i never said it ; except you collect it from those my words where i say , that the moderns had a mighty advantage of the ancients who lived in the marches of paganismes and in the time wherein the mistery of iniquity began to worke . l. none but the supreame authority or authority royall . ) i said that the supreame authority alone in those respective places wherein it is supreame , hath the lawfull calling to reforme . thus of the three principles which you reckon in my sermon . the first i said i will defend it : the second i said not , and doe deny it : the third i said otherwise then you doe alleadge it . and yet even for the two latter ( that you may not complaine for want of play ) in due time as occasion is offered , i will fully discover my opinion , that so we may either freely agree , or fairely dissent . examiner . these are your principles and let m any judge if this be a qualification fit for him , that judges or writes of such a truth . for first , he that conceits there can be no perfection in a church , will n scarce labour to make that church better , which he is sure will be bad at all times : nor will he care for any new light , whilst the old is in best reputation with him : nor will he seeke to advance the worke , but stay for a supreame authority alone : a good policy to stay the reformation till his majesties returne , and there is hopes it may coole in their hands . treatise . m. and let any judge . ) on gods blessing set any indifferent person , who is devested of prejudice , which maketh a bad witnesse and a worse judge : and now we joyne issues . n. for first , he that conceits there can be no perfection in a church , will scarce labour to make that church better . ) if the he you spake of be a meere carnall man , this nor any other principle ( save grace and gods spirit ) can spurre him on to goodnesse . but if this he be a regenerate man , this doctrine will make him tire no whit the sooner in his endeavours of reformation . you say , he will scarce labour , whereby you confesse he will labour . the gramatian saith , quod fere fit , non fit , quod vix fit , fit . one scarce is better then ten thousand almosts . yet i perceive by the scant measure in your expression , that you conceive this doctrine of the impossibility of a churches perfection on earth , to be but a backe friend to reformation . heare therefore what i answer for my selfe . first , hereby you furnish the papists with a cavill , and with a colour to enforce the same against the protestants . for we teach and maintaine , that the best workes of men are stained with some imperfections . hence the papists may inferre , that he that conceits there can be no perfection in a good deed , will scarce labour to doe one . and thus our doctrine shall be condemned for disheartning of holinesse . see sir how you meet popery in your undiscreet shunning of it . secondly , though there can be no absolute perfection in a church , yet quo ad gradum , in some good degree it is attainable , and all good men will endeavour it . mariners which make forth for the northerne discoveries , goe out with this assurance , that it is impossible to come to the pole . yet have they sought and found out very farre , almost to the eightieth degree of latitude . what covetousnesse or curiosity did in them , sure grace is as active to doe in gods children who will labour to draw neere to a perfect reformation , in obedience to gods command though they know they shall never fully attaine unto it . thirdly , the doctrine of the impossibility of a perfect reformation in this world well understood , begets not idlenesse , but the more industry in mens endeavours . for those that beleeve that the perfection of a church may be attained in this life , are subject to this mistake ( one errour is precreative of another ) to thinke that sometimes they themselves have attained it , and so ending in the midst of their journey , may sit downe and take up their rest : whereas those who conceive the impossibility of perfection , are kept in constant doing , having still plus ultra , with saint paul , forgetting those things that are behind , they reach forth to those things which are before , and presse towards the marke . fourthly , if it be objected that the impossibility of perfection discourageth men to endeavour it , seeing they cannot rationally desire it , non est voluntas impossibilium , it is no levell wish aimed at a marke , but a velleity shot at randome , which desires an impossibility . it is answered , that gods servants endeavouring a perfect reformation , doe not light on a labour in vaine , that which is wanting in them being supplyed in gods acceptance : if they doe their best , their desire is taken for the deed : the deformities of their imperfect reformation being pardoned by god in christ , in which respect , their labours are not in vaine in the lord . lastly , seeing this point of the impossibility of a churches perfection is most true ( as hereafter we shall make so appeare ) if hereupon any grow remisse and large in reforming , it is not the fault of gods straight doctrine , but of mens crooked practice : for if men inferre hellish conclusions from heavenly promises , such bad consequences are not the lawfull children of gods truth , but the bastards of mans corruption , where they are justly to be fathered for their maintenance . and now i suppose that your exception in those your words will scarce labour , is abundantly answered . o. nor will he care for any new light , whilst the old is in best reputation with him . ) this is grounded on what i never said , but if by the old light be meant that which shined from the ancient of dayes into the scriptures and thence through the fathers to us , i preferre it before any new light whatsoever . p. a good policy to stay the reformation till his majesties returne . ) it need not have stayed till his majesties returne , which might have been done before his going away ; who so often and so earnestly offered to reforme whatsoever could justly be convinced to be amisse in our church ; which proffers had they been as thankfully accepted , as they were graciously tendered , long since it had been done what we now dispute of , though it matters not for the spilling of our inke , if other mens blood had beene spared . and i doubt not when opportunity is offered his majesty will make good his word , whom no vollyes of discurtesies though discharged never so thicke against him , shall drive him from his princely promise , whilst he lookes not downewards on mens behaviour to him , but upwards to his protestations to god , learning from him whom he represents to be unchangeable . but if ( which god forefend , and yet all earthly things are casuall ) it should come to passe , that in point of reformation , what formerly was proffered by the sovereigne , and refused by the subject , should hereafter be requested by the subject , and denied by the sovereigne ; we shall have leisure enough to admire gods justice , bemoane our owne condition , and instruct our posterity not to outstand good offers , least for want of seeing their happinesse they feele their owne misery . but to returne to your mentioning of his majesties return ; when all is done for ought i can see , reformation must stay till his majesties returne . as for the time and manner thereof when and how it shall be done , god in his goodnesse and wisdome so order it , that it may be most for his glory , the kings honour , the good of the church and state . but this i say againe , that till this his returning , the generall enjoyning and peaceable practising of any reformation cannot be performed . q. and then there is hope it may coole in their hands . ) if by their hands you meane his majesties ( and what else can your words import ) it is as disloyall a suspition , as his would be an unfitting expression that should say , that reformation would boyle over in the hands of the parliament . but sir , thus farre you have excepted against my sermon in generall , now you are pleased to confute some particulars thereof . sermon paragraffe 10. withall we falsly deny that queene elizabeth left the dust behind the doore , which she cast on the dunghill , whence this uncivill expression is raked up . the doctrine by her established , and by her successors maintained in the 39. articles if declared , explained and asserted from false glosses , hath all gold , no dust or drosse in them . examiner . i will not detract from the religious huswifry of such a queene of famous memory , but we know her reformation is talk'd of now in a politicke r reverence , and we are commended backe into her times onely to hinder us from going forward in our owne ; for i am sure till this engine was contrived , shee was not such a saint in the prelates s calender . treatise . r. if there be any so base that they now make queene elizabeths reformation their protection , which formerly they disdained ( running in raine to that bush for shelter , which they meane to burne in faire weather ) shame light on them for their hypocrisie . let such be stript naked to their utter disgrate , who onely weare the memory of that worthy queene to cloke and cover them in their necessity , whose reformation was signed with successe from heaven ; our nation in her time being as famous for forreigne atchivements as now it is infamous for home-bred dissentions . yet god forbid our eyes should be so dazled with the lustre of her days as not to goe forward to amend the faults thereof , if any such be justly complained of . s. shee was not such a saint in the prelates calender . ) i never saw the prelates calender , but in the late reformed almanacks , i find neither her nor any other for saints . examiner . for the doctrine established from queen elizabeths times , though it be not the businesse so much of our reformation as the 39. articles where it dwels ; yet this we know , either the light of the doctrine was very dimme , or the eyes of our bishops t and jesuits , for one of them would needs spy arminianisme , and the jesuit popery . and some will make it a probleme ; yet whether their glosse may accuse the articles , or the article their glosse , such cassanders found so much latitude in our doctrine as to attempt a v reconciliation of their articles and ours together . treatis . t. i expect ( and ever may expect ) that you would have produced some drosse in our articles , instancing in some false place or point contained in them , and then i must either have yeelded to you with disgrace , or opposed you with disadvantage . but instead of this , you only tell us how some have seene arminianisme and popery in them . i answer : so the papists doe read every point of popery where you will say it was never written in the scripture . those who bring the jaundies in their eyes doe find yellownesse in every object they behold ; and nothing can be so cautiously pen'd , but ingaged persons will construe it to favour their opinions . v. as to attempt a reconciliation of their articles and ours together . ) thus many egyptian ks. attempted to let the red sea into the mediterranian . a project at first seeming easie to such as measured their neernesse by the eye and at last found impossible by those who surveyed their distance by their judgment ; seeing art & industry can never marry those things whose bands nature doth forbid . and i am confident that with the same succes , any shal undertak the accommodating of english and romish articles . nor can the wisest church in such a case provide against the boldnesse of mens attempting , though they may prevent their endeavours from taking effect . for my owne opinion , as on the one side , i should be loath that the bels should be taken downe out of the steeple and new-cast every time that unwise people tune them to their thinke : so on the other side , i would not have any just advantage given in our articles to our adversaries . however , what you say confutes not , but confirmes my words in my sermon , that the 39. articles need declaring , explaining and asserting from false glosses . and seeing it is the peculiar priviledge of gods word to be perfect at once and for ever , on gods blessing let the darke words in our articles be expounded by cleerer , doubtfull expressed in plainer , improper exchanged for fitter , what is superfluous be removed wanting supplyed too large contracted , too short enlarged , alwayes provided that this be done by those who have calling , knowledge and discretion to doe it . sermon paragraffe 11. againe , we freely confesse that there may be some faults in our church in matters of practise and ceremonies , and no wonder if there be , it would be a miracle if there were not . besides , there be some innovations rather in the church then of the church as not chargeable on the publike account , but on private mens scores , who are old enough , let them answer for themselves . examiner . these are but subtill w apologies and distinctions , for the x superstitions in the church , and to take off the eyes of the reformers , and entertaine them into changeable discourses as if they were faults and no faults , and those that were , were irreformable , and could not be made better . and thus while the errours of our church should call them to reforme , your difficulties y and impossibilities would call them off . you say it were a miracle to have none : this is such sophistry as the malignity of your clergy would cast in the way of our reformation . and for theainnovations they have beene made by your most learned the immediate issues of our church , our rubrick and practise have beene called to witnesse it ; therefore goe not on to perswade such a b fundamentall integrity and essentiall purity . you know in what a case that c church was when she thought her selfe rich ; and full , and glorious . he is no lesse an enemy to the patient then to the physitian that would perswade him that all is well or at the lest incurable . treatise . w. these are but subtill apologies . ) truly no such matter ; they are even plaine and downeright confessions from the simplicity of my heart . x. for the superstitions in the church . ) sir , lay not your enditement higher then you are sure your proof will reach . you might have done well to have insisted on some particulars , whilst now your generals accuse much , convict nothing . y. your difficulties and impossibilities would call them off . ) not so ; for to shew wise reformers the true difficulties of their worke will quicken not quench their endeavours . thus the carpenter being truly told that the wood is hard , he is to hew , will therefore not throw away his axe , but strike with the greater force . and that the doctrine of the impossibility of a churches perfect reformation on earth well understood , is no hinderer to mens labours to reforme , hath been largely proved before . z. you say it were a miracle for a church to have no faults : this is such sophistry as the malignity of your clergy would cast in the way of our reformation . ) this sophistry will at last prove good logick , and whatsoever you pretend of malignity , this is a truth to be confided in : namely , that no church in this world can be so compleat , but it will have faults . for the church being a body consisting of imperfect men the members thereof , the body must needs be imperfect also . this appeares by the constant necessity of preaching , which otherwise might well be spared , and all our sermons turned into psalmes , as also by the power of the keyes , which will never rust in the church for want of imployment . yea that petition in the prayer of christs providing for us ( and forgive us our trespasses , as we forgive them that trespasse against us ) were both needlesse and false if men might be perfect in this world . this perchance is the reason why the perfection-mongers of this age quarrell with this prayer , as having too much pride to confesse their owne faults , and too little charity to forgive other mens , so ill doth a publicans prayer fit a pharisees mouth . a. as for innovations they have beene made by your most learned . ) concerning innovations i must inlarge my selfe . in mixt actions wherein good and bad are blended together , we can neither chuse nor refuse all , but may pick out some , and must leave the rest . first , they may better be tearmed renovations then innovations , as lately not new forged , but new furbished . secondly , they were not so many as some complaine . the suspitious old man cryes out in the comedy , that 600. cooks were let into his house , when they were but two . jealousie hath her hyper boles as well as her flattery . thirdly , some of these innovations may easier be rayled on then justly reproved ; namely , such as concerned the adorning of churches , and the comlinesse of mens behaviour in gods service , where outward decency ( if not garish , costly above the estates of the parish , mimicall affected or superstitious ) is the harbinger to provide the lodging for inward holinesse . for some bodily distance brings our souls the neerer to god , with whom some have such clownish familiarity , they have the lesse friendship . fourthly , if these gave offence , it was not for any thing in themselves but either because ; first , they were challenged to be brought in without law . this often makes good matters to be ill relished , honest men if wise withall , being loath to pay their obedience , before it becomes legally due . secondly , because they seemed new and unusuall , and we know how in dangerous times every well-meaning stranger may be suspected for a spy till he hath given an account of himselfe . now few daughter-churches had seen such ceremonies , though some of their mother-cathedrals could well remember them . thirdly , because they were multiplied without any set number ; and those ceremonies which men saw were indefinit , they feared would be infinit . fourthly , because they were pressed in some places without moderation . and herein some young men ( i will not say ran without sending , but ) ran further then they were sent , outstripping them who first taught them to goe . fifthly , because they were pressed by men , some of whose persons were otherwise much distasted ; how justly ? let them seek who are concerned . lastly , because men complained that painfull preaching and pious living , the life of gods service were not pressed and practised with equall earnestnesse , as outward decency the lustre thereof ; whence their feares inferred , that the shaddowes would devoure the substance . now whereas you say that these innovations have been made by our most learned , herein i must confesse that the scales of my skill are too little in them to weigh the learning of great schollers and to conclude who have the most . but this i know , that alwayes a distinction hath been made and admitted betwixt the opinions and practise of the most eminent particular doctors ( how great soever in place power or parts ) and the resolutions and commands of the church in generall . in which respect , what hitherto you alleadge to the contrary , doth no whit disprove my words , that such innovations are rather in the church then of the church , by which they were never absolutely enjoyned nor generally received , as alwayes disclaimed by many , and lately disesed by most . such indeed as used them out of conscience ( i should have no conscience to think otherwise of some ) are not to be blamed if they privately practise them still , at their own petill , till their judgements are otherwise informed . such as took them up for fashion sake , for fashion sake have since laid them downe . such as were frighted into them desist , now their feare is removed . lastly , those who used them in hope of preferment , now disuse them in despaire thereof , not to say some of them are as violent on the contrary side , and perchance onely wait the word of command from the prevalent party to turne faces about againe . in briefe , seeing generally these ceremonies are left off , it seems neither manners nor charity , alwayes to lay that in mens dishes , which the voider some pretty while since hath cleane taken away . say not that these innovations are now rather in a swound then dead & likly to revive , when cherished with the warmth of authority , seeing his majesty hath often and fully proffered , that whatsoever is justly offensive in them shall be removed , and pitty it is but that the rest should by the same lawfull power be re-enforced . but enough hereof , and more perchance then will please the reader , though lesse could not have satisfied the writer ; if i have contented any , well ; if i have displeased all , i am contented . b. therefore goe not on to perswade such a fundamentall integrity and essentiall purity . ) indeed the pains may well be spared , for all wise men are sufficiently perswaded thereof already . for if hereby you meane ( and i would faine learne what other sence your words are capable of ) that the church of england hath not as yet been entire in the fundamentals , and pure in the essentials to salvation . we all are in a wofull condition . have we lived thus long in our church , now to dye eternally therein ? seeing none can be saved therein if it be unsound in the fundamentals of religion ; must the thousand six hundred forty third yeer from christ's birth be the first yeer of the nativity of the church of england , from which she may date her essentiall purity ? sir , i could at the same time chide you with anger , bemoane you with pitty , blush for you with shame , were it not that i conceive this passage fell unawares from your pen , and that you intend to gather it up againe . c. you know in what a case that church was , when shee thought her selfe rich , and full and glorious . ) good sir , accept of my service to stay you , or else run on till you be stopt by your owne wearinesse . our church never brag'd thus her selfe , nor any other for her ; whose faults we have already freely confessed , yet maintained her to be sound in all fundamentals , and pure in all essentials . sermon paragraffe 12. a thorow reformation we and all good men desire with as strong affections , though perhaps not with so loud a noyse as any whatsoever . examiner . if your thorow reformation in this page be compared with your fourteen , fifteen , sixteen , seventeen pages , where you have bound it up with so many d restrictions , the fallacy will soon appeare . you would smoothly tax some brethren for clamour e and noyse in their desires after reformation . indeed if you could perswade the prophets of god into silence , or slight endeavours , halfe your designe were finished ; but they have a fire which flames into stronger expressions : if the zeale of the prophets and f martyrs had given no further testimony to the truth , then their own bosomes , we had not had at this day such a cloud of witnesses ; you know these loud importunities awaken and hasten men unto that holy g businesse you would so faine retard . if you think it your vertue that you can be silent in the midst of our importunities and loud cryes after reformation , i am sure 't is your policy too , for should you make too great a noyse after it , you might be heard h to oxford , and perhaps you are loath to speake out till you see further . treatis . d. fourteen , fifteen , sixteen , seventeen pages , where you have bound it up with so many restrictions . ) indeed i bound reformation with restrictions , but such as are girdles to strengthen it , not fetters to burthen it , and thereupon no fallacy , but plaine dealing will appeare . and if those pages you instance in be guilty of any such fault , no doubt when your examination doth come to them , you will presse it home , and i shall be ready to make my best defence . e. you would smoothly tax some brethren for clamour . ) if any be faulty herein they deserve not onely to be smoothly taxed . but sharply reproved . for clamour ( as the english word is taken in scripture ) sounds in a bad sense , as arguing an ill tempered spirit with a mixture of pride and impatience . and as reformation ought to be prosecuted and sought after with holy and zealous importunity ( farre from all lethargicall dulnesse and carnall stupidity ) so it must be done with a quiet and composed soule , a grace commended by the apostle . now grant none to be guilty , yet seeing all are subject ( especially in tumultuous times ) to clamour and passionate extravagancies , my gentle advertisement by the bye could not be amisse . f if the zeale of the prophets and martyrs had given . ) i thanke you sir for mentioning the martyrs ; they were the champions of passive obedience , and the lively patternes of that holy temper i now described ; men of a meeke and quiet disposition , not clamorous , though since their death , the noyse and fame of their patience hath sounded aloud thorow the whole world to all posterity . and i pray god in continuance of time the very doctrine of martyrdome be not martyred . g that holy businesse you would so faino retard . ) i appeale from your hard censure to the searcher of hearts , who one day will acquit my innocence and punish your uncharitablenesse , except it be first pardoned upon your repentance . h for should you make so great a noyse , you might be heard to oxford . ) i care not how farre i be heard , nor which way , to oxford and beyond it , to geneva , or to rome it selfe : truth is calculated for all meridians . but speake nor slightingly of oxford , it is ill wounding of a court , and a camp , and an university , and all in one word . i and perhaps you are loath to speak out till you see farther . ) i see too farre already ; namely , that ruine and desolation is likely to follow , except moderation be used on both sides : if you meane , till i see further into his majesties pleasure of reforming , what shall be found amisse , his unfained desire thereof doth already plainly appeare ? but if you meane till i see farther into his successe , know sir , my religion observes not the tides of his majesties fortune , to ebbe and flow therewith . where conscience is the fountaine , the stream keeps the same height . sermon paragraffe 12. but with this qualification , that by thorow reformation , we meane such a one whereof we are capable , pro statu viatorum , made with all due and christian moderation . examiner . you write of the reformation of a church like k bodin , not like bucer , you make it a worke of policy l not of piety , of reason , not divinity . such counsellers had m jeroboam and jehu , and they made a church as unhappy as a kingdome miserable . this moderation and qualification you speak of , is not so consistent with spirituall essenses and n operations : if the spirit of god should not work in the soules of o unregenerate , but expect an answerable compliancy first , who should be sanctified ? if god had expected any such congruity in our businesse of salvation , we had been unredeemed . to speak p closer , what qualification did queen q elizabeth expect when shee received a kingdome warm from popery ? what qualification did r henry the eight expect in his attempt against the supremacy , when all his kingdome was so universally conjured to rome ? such moderation and qualification is no other but a discreet taking so much as will serve your turne . to the law ( saith the scripture ) s and to the testimony ; moses wrought according to the patterne , so salomon too ; godly bucer makes it his worke to perswade king edward to build up a perfect church , and he v prophesies sadly , that he was afraid popery would succeed , because the kingdome of england was so averse to the kingdome of christ . and we know the marian dayes followed , me-thinkes we are too like his proprophesie , and our w marian times approach too fast . treatis . k you write of a reformation of a church like bodin . ) would i wrote like bodin , though on the condition that i never wrote answer to your examinations . would we had some bodins , some such able states-men , that they might improve their parts to advance an happy accommodation betwixt our sovereigne and his subjects . l you make it a worke of policy not of piety . ) i make it as indeed it is , a work both of moses and aaron wherein piety is to be prefer'd and policy is not to be excluded . m. such counsellours had jeroboam and jehu . ) sir , shoot your arrowes at me till your quiver be empty , but glance not with the least slenting insinuation at his majesty , by consequence to compare him to jeroboam or jehu for their idolatry ; he knoweth how to bestow his gold farre better , and to leave the calves for others . n this moderation and qualification you speake of , is not so consistent with spirituall essenses and operations . ) this your line is not so consistent with sense , as to need much lesse deserve a confutation . o if the spirit of god should not have wrought in the souls of unregenerate . ) i wonder that allotting ( as you say ) but one afternoon for the whole work of your examination you could spend so much time ( some minutes at least ) in such impertinencies . p to speake closer . ) and truly no more then needs for as yet you are farre enough from the matter : but i will not confute what you confesse . q what qualification did queen elizabeth expect . ) she needed not to expect any , when she had all requisites to reforme . those who have such qualification are not to expect , but to fall a working ; those that want it are not to fall a working but still to expect . queen elizabeth as supream in her dominions had a sufficient calling to reforme , nothing was wanting in her : onely her memory doth still deservedly expect a more thankfull acknowledgement of her worthy paines then generally she hath received hitherto . r what qualification did henry the eight expect in his attempt against supremacy ? ) he likewise had qualification sufficient ( and therefore needed not to expect any ) as your following words doe witnesse , wherein you say that all his kingdome was universally conjured to rome . if it was his kingdome , then he had a calling ; if it was conjured to rome , then he had a cause to reforme : and being the king was bound to be the exorcist to un-conjure his subjects from such superstition : yea , had king henry reformed as sincerely as he had a lawfull calling thereunto , his memory had not been constantly kept in such a purgatory of mens tongues for his lukewarme temper , even the most moderate counting him too good for to be condemned , and too bad to be commended . s to the law ( saith the scripture ) and to the testimony . ) i will treasure up this excellent passage till a convenient time , being confident that before the next paragraffe is examined , i shall appeale to these judges , and you decline them . t godly bucer makes it his worke to perswade king edward to build up a perfect church . ) the book of godly bucer which you cite i have seene on the selfe same token ; that therein he makes a bishops to be above presbyters jure divino . you know bucer wrote this worke ( as leading the front of his opera anglicana ) in the very beginning of king edwards reigne , before the reformation was generally received in england , and whilst as yet popery was practised in many places . and next to this his book followeth his gratulation to the english church , for their entertaining of the purity of the gospell ; so that what he doth perswade in the book you alleadge , was in some good measure performed in that ks. reign , and afterwards better compleated by queen elizabeth . and he prophesieth sadly that he was afraid popery would succeed . ) herein he took shrewd aime and it happened he hit right . such predictions are onely observed when afterwards they chance to take effect : otherwise , if missing the marke , men misse to marke them and no notice at all is taken of them : i know a latter divine ( not the lowest in learning one of the highest in b zeale amongst them ) who foretelleth that atheisme rather then popery is likely to overrunne england . such presages may serve to admonish not to afright us , as not proceeding from a propheticall spirit , but resulting from prudentiall observations . but before we take our farewell of this book of bucers , it will not be amisse to remember another passage ( not to say presage ) in the same worthy worke ; that we may see what sinnes in his opinion were forerunners of mine in a kingdome . the margin presents the reader with the c latin which i here translate , though the former part there of be englished already in mens practise , and the latter i feare will be englished in gods judgements . how horrible an affront doe they doe to the divine majesty who use the temples of the lord for galleries to walke in , and for places so prophane , that in them with their fellowes that prattle and treat of any uncleane and prophane businesse . this sure is so great , a contempt of god , that long since even for this alone we have deserved altogether to be banished from the face of the earth , and to be punished with heaviest judgements . such i am afraid will fall on our nation for their abominable abusing of churches ( besides other of their sinnes ) and prophaning the places of gods worship . not to speake of those ( and yet what man can hold his tongue when the mouthes of graves are forced open ) who in a place to vvhich their guilty conscience can point vvithout my pens direction , did by breaking up the sepulchers of our saxon christian kings , erect an everlasting monument to their ovvn sacriledge . such practises must needs provoke gods anger , and now me-thinks i write of the reformation of a church like bucer and not like bodin . w me-thinks we are too like his prophesie , and our marian times approach too fast . ) i hope otherwise ; trusting on a good god and a gracious king . but if those times doe come , woe be to such as have been the cause or occasion to bring or hasten them . one day it will he determined whether the peevish , perverse and undiscreet spirit of sectaries , bringing a generall dis-repute on the protestant , hath not concurred to the inviting in of superstition and popery , may come riding in on the back of anabaptisme . if those times doe come , i hope that god who in justice layeth on the burthen , will in mercy strengthen our shoulders , and what our prayers cannot prevent , our patience must undergoe . nor is it impossible with god so to enable those whom you tax to have onely a forme of godlinesse , to have such power thereof as to seale the protestant religion with their blood . sermon paragraffe 13. 14. such who are to be the true and proper reformers , they must have a lawfull calling thereunto ; duties which god hath impaled for some particular persons , amongst these actions reformation of a church is chiefe . now the supreame power alone hath a lawfull calling to reforme a church , as it plainely appeares by the kings of judah in their kingdome . examiner . i had not knowne your meaning by the lawfull calling you name , but that you expound it in the lines that follow , to be the calling of the supreame magistrate ; as if no calling were warrantable at first to x promove a reformation but that . but you must take notice there is an inward and an outward call . the inward call is a y speciall excitation from the spirit of god , and such a call is warrantable by god to be active ; i am sure it hath beene sufficient alwayes to set holy men on worke : another call is outward , and that is either of place and magistracy , or publike relation . now though magistracy be of publike relation , yet when i speake specifically of publike relation , i meane that in which every man stands bound in to god and his country ; now all these callings are commissions enough either to meddle as christianly inspired , or christianly ingaged . in ordinary transactions , i know the ordinary dispensation is to be resorted to ; but the businesse of reformation as it is extraordinary , so god giveth extraordinary conjunctures of times and circumstances , and extraordinary concurrences , and extraordniary incitations . in the building of the temple you shall see in ezra and nehemiah such workings of god , when the people were gathered together as one man , they spake to ezra the scribe to bring the book of the law of moses . here the people put on even ezra to his duty . treatis . before i deale with the particulars of this examination , i will enlarge ( not alter ) what i said in my sermon of this point , promising as much brevity as god shall enable me to temper with clearnesse , and desiring the readers patience whilst at mine owne perill i deliver my opinion . but first , here we promise necessary distinction . distinguish we betwixt those times , when the church liveth under pagan or persecuting princes , and when god blesseth her with a christian king , defender of the faith : in the former case the church may and must make an hard shift to reforme her selfe so well as she can ( for many things will be wanting , and more will be but meanly supplyed ) without any relating to a supreame power , whose leave therein will be dangerous to desire and impossible to obtaine . but withall , they must provide themselves to suffer , offering no violence , except it be to drowne a tyrant in their teares , or to burne him with coales of kindnesse heaped on his head . in the latter case , when the supreame power is a nursing father to the church , suckling it , not sucking blood from it , the church must have recourse to it before shee may reforme . reforming of a church must neither stay behind for nero his leave , nor runne before without the consent of constantine . religion it selfe must not be deckt with those flowers which are violently pluck'd from the crownes of lawfull princes . come we now then to shew , how in a christian state , all are to contribute their joynt endeavours to promote a reformation . in a church , and such a state i consider three degrees thereof . first , meere private men without any mixture of a publike relation . secondly , persons placed in a middle posture with the centurian in publike imployment over some , yet under authority themselves . thirdly , the absolute supreame power , who depends of god alone . for the first of these , meere private men ; they have nothing to doe in publike reforming but to advance it by their hearty prayers to god , and to facilitate the generall reformation , by labouring to amend their owne and their families lives according to the word ; this is all god requireth of them and more i feare then most of them will performe . next , succeed those persons in a middle posture , and these are either ministers or magistrates . ministers even the meanest of them have thus far their part in publike reforming , that they are to lift up their voice like a trumpet ( though not like sheba his trumpet to sound sedition ) both to reprove vitiousnesse in manners , and to confute errors in doctrine . and if men of power and imminent place in the church , then as their ingagement is greater , so their endeavours must be stronger , to presse and perswade a publike reformation to such whom it doth concerne . magistrates may have more to doe in publike reforming having a calling from god , who therefore hath set them in a middle place betwixt prince and people , to doe good offices under the one , over the other , betwixt both . and having a calling from the king , especially if they be his counsellours , whose good they are to advance by all lawfull meanes , and rather to displease him with their speech , then to dishonour him with their silence ; and having a calling from their country , whose safety they must be tender and carefull of . first , therefore they are with all industry ( both from the ministers mouth and by their owne inquiry ) to take true notice of such defects and deformities in the church or state as are really to be reformed . secondly , they are with all sincerity to represent the same to the supreame power . thirdly , with all humility to request the amendment of such enormities . fourthly , with all gravity to improve their request with arguments from gods glory , the princes honour , the peoples profit , and the like , lastly , with their best judgement to propound and commend the fairest way whereby a reformation may as speedily as safely be effected . and if they meet with difficulties in the supreame power delaying their request , they are not to be disheartned , but after their fervent prayers to god , who alone hath the hearts of kings in his hands , they are constantly to renue their request at times more seasonable , in places more proper , with expressions more patheticall , having their words as full of earnestnesse , as their deeds farre from violence . as last comes the supreame power , who alone is to reforme by its own authority , though not by its owne advice alone . for because it is rationally to be presumed , that divines have best skill in matters of divinity , they are to be consulted with ; and here comes in the necessity and use of councels , convocations , synods and assemblyes . and because there is not onely a constant correspondency , but also an unseperable complication betwixt the church & state ; states-men are therefore to be advised with in a reformation , so to settle it as may best comply with the common-wealth . for god in that generall warrant , let all things be done decently and in order ; puts as i may say the cloath and sheeres into the hands of the church and christian princes , to cut out and fashion each particular decency and order , so as may shape and suit best with the present time and place wherein such a reformation is to be made . these parts therefore are to be acted in a reformation by the supreame power . first , he is ( either by his owne motion , or at the instance and intreaties of others ) to call and congregate such assemblyes . secondly , to give them leave and liberty to consult and debate of matters needing to be reformed . thirdly , to accept the results of their consultations , and to weigh them in the ballance of his princely discretion . fourthly , to confirme so much with his royall assent as his judgement shall resolve to be necessary or convenient . lastly , to stamp the character of authority upon it , that recusants to obey it may be subject to civill punishments . but now all the question will be what is to be done if the endeavours of subjects be finally returned with deafnesse or deniall in the supreame power . in this case a pulike reformation neither ought nor can be performed without the consent of the supreame power : it ought not , first because god will not have a church reformed by the deforming of his commandement . he hath said honour thy father and thy mother and requireth that all superiours should be respected in their places . secondly , the scripture rich in presidents for our instruction in all cases of importance affords us not one single example , wherein people attempted publiquely to reforme , without or against the consent of the supreame power ; and in this particular , i conceive a negative argument followeth undeniably : wherefore seeing the kings in judah ( there the supreame power ) were alwayes called upon to reforme , commended for doing so much , or condemned for doing no more ; and the people neither commanded to remove , nor reproved for not removing publique idolatry , without the consent of the supreame power ; it plainly appeareth , that a publique reformation belongeth to the supreame power , so that without it , it ought not to be done . as it ought not , so it cannot be done without the consent thereof ; for admit that the highest subordinate power should long debate , and at last conclude , the most wholsome rules for reformation ; yet as plato said , that amongst the many good lawes that were made one still was wanting , namely , a law to command and oblige men to the due observing of those lawes which were made . so when the best resolutions are determined on by any inferiour power , there still remaines an absolute necessity that the supreame power should bind and enforce to the observing thereof . for instance : some offenders are possessed with such uncleane spirits of prophanenesse , that none can bind them , no not with chaines of ecclesiasticall censures , onely outward mulcts in purse or person can hold and hamper them . seythian slaves must be ordered with whips , and a present prison more affrights impudent persons , then hel-fire to come . in the writs de excommunicato capiendo , & de haeretico comburendo , such as flout at the excommunicato and the haeretico , are notwithstanding heartily afraid of the capiendo and the comburendo , wherefore in such cases the church when it is most perfectly reformed is fame to crave the aid of the state by civill and secular penalties , to reduce such as are rebels to church-censures ( sometimes inflicting death it selfe on blasphemous heretickes ) and this cannot be performed by any subordinate power , in the state , but onely by the supreame power . otherwise , offenders , if pressed by any inferiour power would have a free appeale and no doubt find full redresse from the supreame power , without whose consent such penalties were imposed on them , now if it be demanded , what at last remaines for any to doe , in case the supreame power finally refuseth to reforme . thus they are to imploy themselves . first , to comfort themselves in this , that they have used the meanes , though it was gods pleasure to with-hold the blessing . secondly they are to reflect on themselves , and seriously to bemoane their own sinnes which have caused gods justice to punish them in this kind . if a rhumaticke head sends downe a constant flux , to the corroding of the lungs , an ill affected stomacke first sent up the vapours which caused this distillation : and pious subjects conceive that if god suffer princes to persist in dangerous errours , this distemper of the head came originally from the stomack , from the sinnes of the people , who deserved this affliction . thirdly , they are to reforme their selves and families , and if the supreame power be offended thereat , to prepare themselves patiently to suffer , whatsoever it shall impose upon them , having the same cause though not the same comfort , to obey a bad prince as a good one . by the way , a word in commendation of passive obedience : when men who cannot be active without sinning , are passive without murmuring . first , christ set the principall copie thereof , leading captivity captive on the crosse , and ever since he hath sanctified suffering with a secret soveraigne vertue even to conquer and subdue persecution . secondly , it hath beene continued from the primitive church by the albigences to the moderate protestants , unlesse some of late ashamed of this their masters badge , have pluckt their cognisance from their coats , and set up for themselves . thirdly , it is a doctrine spirituall in it selfe . it must needs be good , it is so contrary to our bad natures and corrupt inclinations , who will affirme any thing rather then we will deny our selves , and our owne revengefull dispositions . and surely the martyrs were no lesse commendable for their willing submitting to then for their constant enduring of their persecutors cruelty . and it was as much ( if not more ) for them to conquer their owne vindicative spirits , as to undergoe the heaviest tortures inflicted on them . fourthly , it is a doctrine comfortable to the practisers , bitter , but wholsome . yet it is sweetned with the inward consolation of a cleere conscience , which is food in famine , freedome in fetters , health in sicknesse , yea , life in death . fifthly , it is glorious in the eyes of the beholders , who must needs like and love that religion , whose professors ( where they cannot lawfully dearly sell ) doe frankly give their lives in the defence thereof . lastly , it is a doctrine fortunate in successe . by preaching of passive obedience , the dove hath out-flowne the eagle . christ's kingdome hath out-streatched caesars monarchy . hereby the wisdome of the east was subdued to the folly of preaching . the sunne of the gospell arose in the westerne parts . the parched south was watered with the dew of the word . the frozen north was thawed with the heat of religion : but since the doctrine of resisting the supreame power came into fashion , the protestant religion hath runne up to a high top , but spread nothing in breadth ; few papists have beene reclaimed , and no pagans have beene converted . alas ! that so good a doctrine should be now in so great disgrace ; yet will we praise such suffering , though we suffer for praising it . if we cannot keepe this doctrine alive , we will grieve because it is dying ; being confident , that though now it be buried in so deepe dishonour , god in due time will give it a glorious resurrection . and though i must confesse , it is farre easier to praise passive obedience then to practice it , yet to commend a vertue is one degree to the imitation of it , and to convince our judgements : first , of the goodnesse of the deede , is by gods blessing one way to worke our wils to embrace it : in a word , if this doctrine of passive obedience be cryed downe , hereafter we may have many bookes of acts and monuments , but never more any bookes of martyrs . and now these things premised , we returne to master saltmarsh his examination of my sermon . x as if no calling were warrantable at first to promote a reformation but the supreame power . ) i never said or thought so : but in what manner , and by what meanes inferiours may and must labour to promote it , i have at large declared . y the inward call is a speciall excitation from the spirit of god , and such a call is warrantable to be active . ) i shall have presently a more proper place to deale with these speciall excitations , when i come to answer your extraordinary incitations . z now all these callings are commission enough to meddle . ) i am not of so froward a spirit , as to quarrell at a word . otherwise i could tell you , that to-meddle generally importeth an over-businesse in some pragmaticall person , tampering with that which is either unlawfull in it selfe , or hurtfull to , at least improper for the party who medleth with it , and in scripture it is commonly used with a prohibition , meddle not . to passe this by , the question is not whether magistrates may meddle ( as you say ) in advancing a publique reformation ; but how ? and how farre they may be active therein ? therein i report the reader to what i have largely expressed . a in ordinary transactions , i know the ordinary dispensation is to be resorted to , but the businesse of reformation as it is extraordinary , so god giveth extraordinary conjunctures of times and circumstances , and extraordinary concurrences , and extraordinary incitations . ) now you soare high , give us leave to follow you as we can . first , i confesse that a publique reformation is an extraordinary worke in this sense , as not common or usually done every day ( as private amendment of particular persons is or ought to be . ) but it is a rare worke , which commeth to passe but seldome , and the doing of it is out of the road of ordinary mens imployment . but i deny a publique reformation to be extraordinary in this acception ; as if it were to be ordered or managed by any other rules or presidents , then such as are ordinary and usuall in the bible , where many patterns of publique reformations are presented ; in which respect the ordinary dispensation is to be resorted to in the performance thereof . whereas you say , that in publique reformations , god giveth extraordinary conjunctures of times and circumstance , and extraordinary concurrences . it is true in this sense , that the great clock-keeper of time so orders the coincidence of all things that when his houre is come , wherein such a reformation shall be made , every officious circumstance will joyfully contribute his utmost assistance to the advancing thereof . wherefore if men cannot make a reformation without roving from their calling , or breaking gods commandement ( according to which it cannot be done without the consent of the supreame power . ) hereby it plainly appeares , that the hand of divine providence doth not as yet point at that happy minute of reformation , there being as yet times distracted with jarres and disjunctures , not onely in circumstances , but even in substantiall matters requisite thereunto . and therefore seeing gods good time may not be prevented , but must be expected , men are still patiently to wait and pray for that conjuncture of times and concurrency of circumstances , whereof you speake . but whereas you speake of extraordinary incitations ( paralell to what you said before , of speciall excitations and christianly inspired . ) in these your expressions you open a dangerous pit , and neither cover it againe nor raile it about with any cautions , so that passengers may unawares fall into it . for everyman who hath done an unwarrantable act , which he can neither justifie by the law of god or man , will pretend presently that he had an extraordinary incitation for it ; a fine tricke to plead gods leave to breake his law . nor can we disprove the impudence of such people except we may use some touch-stones , thereby to try their counterfeit incitations ; my opinion herein shall be contrived into three propositions . first , no such extraordinary incitations are extant now a dayes from god , as stirre men up to doe any thing contrary to his commandements . indeed , some such we meet with in the scripture , where the law-giver dispensing with his owne law , incited abraham to kill his son , sampson to kill himselfe , and the isralites to rob the egyptians . in such cases it was no disobedience to gods publique command , but obedience to his private countermand ; if the servant varied his practice according to his absolute masters peculiar direction . but such incitations come not now a dayes but from the spirit of delusion . secondly , no extraordinary excitations are extant now a dayes from god , seizing on men ( as anciently ) in enthusiasmes , or any such raptives , as make sensible impressions on them . for these are within the virge of miracles , which are now ceased , and our age produceth things rather monstrous then miraculous . thirdly , extraordinary incitations are still bestowed by god in these dayes ; namely , such that he giveth to some of his servants ; a more then usuall and common proportion of his grace , whereby they are enabled for and incited to his service with greater rigour and activity then ordinary christians . my judgement herein shall not be niggardly to restraine gods bountifull dealing , but i verily beleeve that he who was so exceedingly liberall in former ages , is not so close handed in our times , but that in this sence he bestoweth extraordinary motions , especially on such whom his providence doth call to eminent places , either in church or state . but such motions quicken them to runne the way of gods commandements , not to start without or beside it . and as hereby they are heightned to an heroicall degree of piety , so though sometimes we may say of them in a rhetoricall expression , that they goe beyond themselves , yet they never goe beyond their calling , not never goe beyond gods commandements . now if any shall pretend that they have an extraordinary excitation to make a publique reformation without the consent of the supreame power , to whom by gods law it belongs , such an excitation cannot come from the holy ghost : for if the spirit of the prophets be subject to the prophets , much more is it subject to the god of the prophets , and to the law of that god . and truly sir , this passage of extraordinary incitations , as it is by you rawly laid downe and so left , containeth in it seed enough if well ( or rather ill ) husbanded , to sow all the kingdome with sedition , especially in an age wherein the auabaptist in their actions , beaten out of the field by gods word , doe daily flye to this their fort of extraordinary excitations . and you may observe when god gave extraordinary excitations , quo ad regulam ( stirring up men to doe things contrary to the received rule of his commandements ) then such excitations were alwayes attended with extraordinary operations . phinehas , who killed cosby and zimry , could stay the plague with his prayer ; and eliah who cursed the captaines with their fifties , could cause fire to come downe on them from heaven . it appeares this his curse was pronounced without malice , because inflicted by a miracle . it is lawfull for such to call for fire , who can make fire come at their call ; and would none would kindle discord on earth , till first they fetcht the sparks thereof from heaven . neither doe we proudly tempt gods providence , but truly trye such mens pretended extraordinary incitations , if when they wander from gods commandements in their actions , and plead inspirations , we require of them to prove the truth of such inspirations , by working a miracle . now sir , you being ( as it seemes ) an opposite to prelacy , would make strange worke , to put downe one ordinary in a diocesse , and set up many extraordinaries in every parish : and for ought i know , if some pretend extraordinary excitations , publikely to reforme against the will of the supreame power , such as side with the supreame power , may with as much probability alleadge extraordinary excitations to oppose and crosse the others reformation , and so betwixt them both our church and state will be sufficiently miserable . and now sir , remember what you said in the last paragraffe : to the law ( saith the scripture ) and to the testimony ; to such judges we may safely appeale from all your speciall excitations , extraordinary incitations and christian inspirations . b in the building of the temple you shall see in ezra and nehemiah such workings of god , when the people were gathered together as one 〈◊〉 , they spake to ez●●the scribe , to bring the booke of the law of moses . ) the unanimous consent of so many we acknowledge to be gods worke . o that we might see the like agreement in england , where the people are so farre from being gathered together as one man , that almost every one man is distrasted in his thoughts , like the times , and scattered from himselfe as if he were many people . well , they spake to ezra to bring the booke of the law ; what of all this ? c here the people put on even ezra to his duty . ) and little speaking would spurre on him , who of himselfe was so ready to runne in his calling : but i pray what was this ezra ? who were these people ? ezra was indeed a priest , a learned scribe of the law , who brought up a party out of babylon to jerusalem , armed with a large patent and commission from artaxerxes . the people here were the whole body of the jewish church and state together with zerobabel the prince and jeshuah the high priest , who ( by leave from the persian king ) had the chiefe managing of spirituall and temporall matters . and judge how little this doth make for that purpose to which you alleadge it that from hence private persons may either make the supreame power to reforme , or doe it without his consent . had you free leave of the whole scripture to range in , and could the fruit of your paines find out no fitter instance for your purposes . examiner . and whereas you say , reformation is of those duties that are d impaled in for some particular persons . i answer , this were a grand designe if you could heighten e reformation into such a holy prodigy as you would of late the church into the prelacy and f clergy , and excluded the layty as a prophane g crew and to be taught their distance . luther h will tell you , this is one of the roman engines ▪ to make such an holy businesse ; like the mountaine in the law not to be toucht or approacht to , but by moses alone . thus you might take off many good workemen , and honest i labourers in the vineyard whom christ hath hired and sent in , and so whom he hath held out his scepter as ahasuerus to ester . treatis . d and whereas you say reformation is of those duties that are impaled in for some particular persons . ) it appeares that publike reformation is so impaled ; for whereas every man is commanded to observe the sabbath , honour his parents , and every man forbidden to have other gods worship images , take gods name in vaine , kill , steale , &c. yet the supreame power alone in scripture is called on for publike reformation , and no private person , as saint austin hath very well observed . e i answer , this were a grand designe , if you could heighten reformation into such an holy prodigy . ) i need not heighten it , which is so high a worke of it selfe , that our longest armes cannot reach it , though we stand on the tiptoes of our best desires and endeavours , till god shall first be pleased to send us a peace . a prodigy it is not ( not long since you tearmed it an extraordinary businesse ) yet if it be performed whilst warre lasteth , it is a worke of the lord , and may justly seeme mervailous in our eyes . f as you would of late the church into the prelacy and the clergy . ) when and where did i doe this ? i ever accounted that the cetus fidelium , the congregation of the faithfull was gods church on earth . yet i often find the church represented in generall counsels , by the prelacy and clergy ( who are or should be the best & wisest in the church ) & their decisions in matters of religion , interpreted and received as the resolutions of the church in generall . g and excluded the layty as a prophane crew , and to be taught their distance . ) what honest man ever thought the layty , as layty , prophane ? i conceive our kingdome would be very happy , if none of the clergy were worse then some of the layty . and i am sure that the godly clergy are gods layty his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & the godly layty are gods clergy , his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . yet now a dayes , some usurping lay-men may well be taught their distance , who meddie with ministeriall functions : nor will a wel-meaning heart one day excuse the unsanctified hands of such vzzah's , who presuming to preach , hold not our arke from shaking , but shake our arke with holding it . h luther will tell you this is one of the romish engines . ) indeed this was a popish device too much to depresse the layty . but this engine ( thanks be to god ) is since broken asunder , and it will be in vaine for any to glew the peeces thereof together . and now since the monopoly of the popish clergy ( ingrossing all matters of religion to themselves ) is dissolved ; it is fit protestant ministers lawfull propriety in their calling , should justly be maintained . i thus you may take off many honest labourers in the vineyard . ) farre be it from me especially if they be skilfull-labourers such as will prune the vines , not pluck them up by the roots . but this and what you say of those to whom god hath held out his scepter , is nothing to the purpose ; except you could prove where god in the scripture , hires or cals private men to make a publike reformation . examiner . and whereas you tell us , that the supreame power alone hath the lawfull calling as appeares in the kings of judah . i answer , that if so the parliament were now in a dangerous k praemunire , for you know that is suspended from us , and yet our state goes on in their worke enabled ( as they say ) by their fundamentall power and constitution : i shall not here dispute the emanations of this power in ordinances , votes and orders they have made it appeare in their owne declarations ; onely this i read of an ordinance made by the nobles and elders of israel , those lords l and commons , that whosoever would not come according to the counsell which was taken for reformations all his substance should be forfeited . here is no king of judah's hand , nor a cyrus king of persias , but an ordinance of their owne to their owne people ; onely they have king cyru's writ for their assembling and consulting . had christ m and his apostles waited in their reformation for the consent of the roman magistrate the supreame power , they had not made that holy expedition they did . had luther and zuniglius n and oecolampadius staid for the emperours reformation , they had not shed halfe that light in the germane hemisphere : there was a time when god tooke part of the spirit of moses and put it upon o the elders . treatis . k if so the parliament were now in a dangerous praemunire . ) i will not marre a meane divine of him , to make a meaner states-man , by medling with matters in the common-wealth . i that maintaine that every man must stay in his calling , will not step out of mine owne : let the differences betwixt our soveraigne and his subjects , which consist in points of state , be debated by the politicians on either side , the questions in law be argued respectively by their learned counsell and the controversies in religion be dispuputed by their severall divines . but alas ! such is our misery when all is done , the finall decision is devolved to the souldiers sword on either side , and god send the best cause the best successe . l onely this , i read of an ordinance made by the nobles and elders of israel those lords and commons . ) by your favour it was a compleat act of state as confirmed by the royall assent . true , there was no king of judah's hand unto it , because at that time judah had no king ; and who can expect that the sunne should shine at midnight , when there is none in that horizon . reasonable men will then be contented with the moon-shine , and see that here . for zerobabel shining with borrowed beames and a reflected light from the persian king ( in which respect he is stiled , hag. 1. 14. the governour of judah ) concurred to this ordinance by his approbation thereof . besides this , there was also a triple consent of the persian kings . first , the grand and generall grant from cyrus , ezra 1. 3. which still stood in full force , as confirmed by darius . ezra 6. 12. whereby the jewes being authorized to re-build the temple , were also by the same enabled to settle gods service in the best manner , by what wholsome lawes they thought fitting . secondly , a particular implicite grant , in that the persian king knowing thereof , did not forbid it when it was in his power , had it beene his pleasure ; and such a not opposing , amounts to a consent . lastly , they had a large expresse command from king artaxerxes to ezra ( chap. 7. ver. 26. ) and whosoever will not doe the law of thy god , and the law of the king , let judgement be executed speedily upon him , whether it be unto death or unto banishment , or to confiscation of goods , or to imprisonment . and now sir , i have the lesse cause to be offended with you for citing mangled and dismembred peeces in my sermon , seeing the scripture it selfe finds as little favour from your hand ; for had you compared on place thereof with another you could not but have seen the persian kings consent to this reformation . yea , so observant were the jewes of the persian kings , that at the first issuing forth of their prohibition to that purpose , they instantly desisted building the temple ; having their soules so well managed , and mouthed with the reines of loyalty , that their kings negative voyce checkt and stopt them as they were running full speed in so good an imployment : so little doth the instance alleadged advantage your cause . m had christ and his apostles waited in their reformation for the consent of the roman magistrate . ) i answer . first , christ and his apostles ; were christ and his apostles , i meane extraordinary persons , immediately inspired . secondly , the reformation they brought was mainly materiall indeed , being the gospell , without which there was no salvation . thirdly , because they had not the emperours consent to their reformation they pacified his displeased sword by preferring their necks unto it , not repining at the dearnesse of the purchase to buy the safety of their soules with the losse of their lives ; all the jury of the apostles ( john onely accepted ) followed their master to martyrdome : and hence we truly deduced the patterne of passive obedience . n had luther and zuniglius , and oecolampadius stayed for the emperours reformation . ) luther was a minister , and so had his share in reforming , so farre as to propagate the truth and confute falshoods by his pen , preaching and disputations . what he did more then this was done by the flat command , at lest free consent of frederick duke of saxony , under whom luther lived . this duke owing homage , but not subjection to the emperour ; counted himself and was reputed of others , absolutein his owne dominions , as invested with the power of life and death to coine money , make offensive and defensive leagues and the like . and although this wary prince long poised himself betwixt feare of the emperor and love of the truth , yet he always either publikely defended luther , or privately concealed him , till at last having outgrowne his fears , he fell boldly to publike reforming . as for the states of zurich and basil , wherein zuniglius and oecolampadius lived , as those cities in one relation are but members of the helvetian common-wealth , so in another capacity they are intire bodies of themselves and in these states the magistrates did stamp the character of civill authority on that reformation which these ministers did first set on foot by their preaching . but if any extravagant action of worthy men be tendred us in example , our love to their persons binds us not to defend their practice , much lesse to imitate it . we crave liberty , & if denied , will take it to leave them to themselves who if they had any especiall warrant to justifie their deeds , will at the last day produce and plead it . o there was a time when god took part of the spirit of moses & put it upon the elders . ) i will not disp●ate the manner how the spirit was taken from moses , perchance added to others , without being substracted from him , as a candle looseth no light by giving it to another . but this is falsly alleaged by you to intimate that sometimes inferiour officers may make reformations without the knowledge , yea ; against the will of the supreame power . for you must know that though the sannedrin or seventy elders were a constant court and standing counsell , yet when there was a chief governour they had recourse to him in actions of moment , num. 27. 15 , 16 , 17. and moses spake unto the lord saying , let the lord the god of the spirits of all flesh set a man over the congregation which may go out before them , and which may lead them out and bring them in , that the congregation of the lord be not as sheep which have no shepheard . see that notwithstanding the power of the elders stood still in full force , & determined not at moses his death , yet he accounted gods people no better then shepheardlesse , till they had a power paramount placed over them , and a supreame above the elders to guide and direct them . sermon paragraffe 15. mean time meet private men must not be idle but move in their sphere , till the supream power doth reform they must pray to inspire those that have power . secondly , they must reforme themselves and their families . examiner . stil you drive on your design thorow many plausible p insinuations , you would keep private men doing but still doing in their owne q circle ; i confesse i would not improve their interest too high , nor too soon , for the early settings forth of private men is apt to exceed into a tumultuary motion : yet i would not put them so far behind as they should like the lame & the diseased at the poole of bethesda waiting till a supreame r power came downe amongst them . there are many publike ingagements which they are capable on , & which providence will often guide them to as in finding s out-ways of facilitation & advancement for the businesse ; besides some other arcana and secret t preparations ; we see every thing naturally is spirited with an instinct of aiding , the whole v water and ayre will part with their own interest to serve the universall in the danger of a vacuity ; the very w romans , by a morrall principle , would contend to be first in the service of their country , and it remains as a crime upon record , that x gilead abode beyond jordan , and that dan remained in ships , and ashur abode in his breaches ; that is , that they would sit downe encircled with their owne interest and affaires . treatis . p. still you drive on your designe thorow many plausible insinuations . ) not insinuations but positions and those no more plausible then profitable . truth hath a precious inside , and withall a pleasing face . q you would keep private men doing , but still doing in their circle . ) and good reason too for if they be out of their circle , they are very troublesome spirits to conjure downe againe . r not like the lame at the poole of bethesda waiting till a supreame power . ) if god in his word will have it so , they must wait . better to lye still in the porch , though not cured then to rush headlong into the poole and be drowned . s providence will guide them in finding out-wayes of facilitation . ) i protest against all out-wayes if they be any way different from the high-road of the king of heaven ; reformation however must come lawfully , and if it will not come easily , let it come hardly , we will tug at it with our prayers ( which are alwayes best at a dead lift ) and will sweat but not sin to obtain it . nor can any better facilitation for private men be found out , then for every one of them to reform themselves . how doth an army of ten thousand men almost change their postures from east to west in an instant , because every one turneth one , and so soone would the work be done in a publike reformation , if particular persons would take care for their private amendment . t besides some other arcana and secret preparations . ) good sir play faire and above board : the surface of the earth is wide enough for us both , creep not into crannies , to put me to the pains of pioners to mine for your meaning : i know the secret of the lord is with the righteous ; but then it is such a secret , as being concealed from prophane persons , is revealed in the word . this your expression if cleer from fault , is not free from just suspition , for hereby you buz into peoples hands ( and such tinder i tell you is ready to take fire ) that there are some strange unknown misteries of religion lately communicated to some private men . strange that others of the same forme with you for learning and religion should know no such secrets , except you have received from heaven some expresse packet of intelligence . you might have done well to have told us what these arcana are , unlesse being of heavens close committee you be bound to secrecy . meane time i will be bold to tell you , that if these secrets differ from gods will in his word , they are depths of the divell and misteries of iniquity . v we see every thing naturally is spirited with an instinct of ayding , the whole water and ayre will part with their owne interests to serve the universall in the danger of a vacuity . ) i distinguish betwixt naturall agents , and voluntary , rationall and christian agents . naturall agents goe the neerest way to their owne home , their center , except countermanded to avoid a vacuity , which being yeelded to , necessarily inferres a destruction of the whole . in such a case heavy bodyes have from god a dispensation yea command to ascend , light bodies to descend , forgetting their particular propensity , to remember the publike good , according to the words of the psalmist , he hath made a decree which they shall not passe . but voluntary , rationall and christian agents , are to regulate their actions by gods will in his word ; the greatest and onely vacuity they are to feare is gods displeasure whose glory they are to preferre before their owne temporall self-preservation ; and indeed mans eternall good is wrapped up in his obedience to gods will . wherefore except you can produce a place in gods word , wherein private men are commanded to make publike reformations , there is a meer vacuity of all you have alleadged . w the very romans by a morrall principle would contend to be first in the service of their country . ) it was well done of them . their forwardnesse in serving their country will one day condemne our frowardnesse in deserving our rending our native soyle asunder with civill dissentions ; but in such cases as this is which we have now afoot ( whether private persons may reform without the consent of the supreame power ) we are not to be guided by the practice of the pagan romans , but by the precept of the christian romans , let every soule be subject to the higher powers . x and it remaines as a crime upon record , that gilead abode beyond jordan , and that dan remained in ships . ) thus it was ; sicera a pagan generall under jab in a tyrant and usurper hostilely invaded israel . deborah a prophetesse by divine inspiration incited barach to resist him . in this case each single man had a double call to assist barach : one from nature to defend his country , another from gods , immediate vocation . here it was lawfull for all to be active sinfull for any to be idle : jacl the woman was valiant ; shall men be womanish and cowardly ? now prove that private men have the like calling in point of publike reformation and if they be not active , we will not only confesse it their crime but proclaime a curse against them with meros , till this be done this instance befreindeth not your cause . examiner . and y though you would put private men upon such duties here as are godly & commendable the policy is to keepe them exercised in one good duty that they should not advance another & thus you would cunningly make one peece of divinity to betray another , and make the freinds of reformation doe it a discurtesie in ignorance . treatis . y i confesse it is an ancient subtilty of satan , to keep men exercised in one good duty that they should not advance another . thus he busieth some men all in praying to neglect preaching , all in preaching to neglect catechizing all in prayers , preaching , catechizing , to neglect practising . jesabels body was all eaten up , save onely her head , hands and feet . but indiscreet zeal so consumes some , that they have neither hands nor feet left , either to worke or to walke in their christian calling : yea , of all their head nothing remains unto them but onely their ears , resolving all gods service into hearing alone . but this accusation is not onely improperly , but falsly here layed to my charge , because i forbid meer private men to meddle with publike reforming , which belongs not at all unto them : that so cutting off the needlesse suckers the tree may be fed the better , an that private men leaving off those imployments which pertaine not to them , may the more effectually advance their owne amendment ; a taske which when it is done , the severest divine will give them leave to play . and because one dangerous policy hath been mentioned by you , it will not be amisse to couple it with another device of the divell , as seasonable and necessary in these times to be taken notice of . satan puts many meere private men on to be fierce and eager upon publike reforming thereby purposely to decline and avert them from their own selfe-amendment . for publike reforming hath some pleasure in it , as a magisteriall act and work of authority consisting most in commanding and ordering of others ; whereas private amendment is a worke all of paine , therein a man , as he is himselfe the judge , so he is the malefactor , and must indite himselfe , arraigne himselfe , convict himselfe , condemne hmselfe , and in part execute himselfe , crucifying the old man and mortifying his owne corruptions . and we can easier afford to put out both the eyes of other men , to force them to leave their deare darling sinnes , then to pluck out our own right eye ( in obedience to our saviours precept ) and forsake our owne sinnes which doe so easily beset us . besides men may be prompted to publike reforming by covetousnes to gather chips at the felling of the old church goverment , by ambition , to see and be seene in office ; by revenge to wreck their spight on the personall offences of such , whom formerly they distasted . self-amendment is not so subject to private ends but goeth against the haire yea , against the flesh it selfe , in making men deny themselves in duty to god . yea , at the last day of judgement , when god shall arraigne men , and say , thou art a drunkard , thou art an adulterer , thou art an oppressor ; it will be but a poore plea for them to say , yea lord , but i have been a publike reformer of church and state . this plea , i say , will then not hold water , but prove a broken cisterne . not will god distence with their want of obedience , because they have offered him store of sacrifice . such people therefore are daily to be called upon , to amend themselves and their families ; which is a race long enough for the best breathed private christians , though they state in their youth , and runne till their old age . sermon paragraffe 26. lastly , with carefulnesse not to give any just offence to the papists . examiner . i z wonder you would here expresse an indulgence which is not allowable , and the memory of the parliament will be honourable for that ; they knew so much divinity , as taught them not to value their offence , & to proclaim to them both in england anda ireland an irreconcilable warre . this carefulnesse and tendernesse you plead for , was the first principle which our church so farre , as to take up their altars and ceremonies to avoid offence . saint paul was of another spirit who forbore not b a disciple and apostle . when i saw , saith he , that they walked not uprightly according to the truth of the gospell . you much mistake the divinity of christ , in matter of offence , who never forbore to preach , or publish any necessary truth : nay , when his disciples were scandalized , and said , this is an hard saying , doth this offend you , saith he ? what and if , &c. he goeth on c and pursues the offence , till they left him and his doctrine too . and for the papists , they are much of the relation and constitution of the scribes and pharisees , not without , as you say nor within & yet see if you can find our saviour or his apostles letting out themselves into such restrictions and moderation , and cautions . those truths which are essentially , d universally , alwayes and at all times holy ought not to be measured by the unbrage and scandall of the adversary . indeed in things meerly civill or indifferent , our use or liberty may appeare more but for such truths as our reformation shall bring they will be alwayes an offence to the adversary : we preach christ , saith the apostle , unto the jewes a stumbling-blocke , and to the greeks foolishnesse , and yet the apostle preacheth , e and layes these blocks , & this rock of offence in the way too . treatis . z i wonder you should here expresse an indulgence which is not allowable . ) i wonder and am sorry withall , to see a protestant take unjust offence at this doctrine , that no just offence is to be given to the papists . know sir , that besides those papists in england anda ireland to whom you say , the parliament hath proclaimed an irreconcilable war ; there be also many of their religion in spaine , france , germany , italy , poland , &c. all europe over , with whom the parliament hath not as yet , any professed open hostility , and to these no offence must be given . the eye of all christendome is upon us , the sea surrounds , but doth not conceale us : present papists read the text of our actions , and their posterity will write comments upon them ; we cannot therefore be too wary . besides , grant that this irreconcilable war you speak of should bind men in a martiall way to kill all papists ; yet i pray take notice , that in some cases we may justly kill them , whom in no case we may justly offend . though a malefactor be condemned by the judge to be executed , yet the sheriffe is a murderer if he torment him to death , contrary to the sentence of law . now giving unjust scandall to the papists , is torturing of them , and tyranny to their souls which may eternally destroy them ; and you are the first divine , and i hope shall be the last , which ever held this to be lawfull . whereas you say , i much mistake the divinity of christ in matter of offence . i should be very thankfull to you ; if you be pleased to rectifie my erroneous judgement , to which end i will crave the readers leave , the more largely to expresse my opinion in this point . i hold that we ought not to give just offence to any man whatsoever : indeed there is no danger of giving offence to the divell . he who fears to offend satan , offends god with his foolish fear : because the divels very nature is all mischief and malice , nothing being good in him save his being which he hath of god , and he is utterly incapable of salvation . but seeing in the very worst of men there is some goodnesse , or at lest a capability of grace here , and glory hereafter , through repentance and faith in christ , we may not give any man just offence , as being against the rules of piety , charity and christian prudence . against the rule of piety : because god hath said give no offence to any . against the rule of charity ; because thereby we are cruell to them which are our brethren by nature , and may be by grace . against the rule of christian prudence , because we cannot give any just offence , but also thereby we doe give them a just advantage against us . i beleeve sir , were you to dispute in an university against popish opponents , you would so warily state the question which you defend as that you would not willingly give any upper ground to your adversaries , more then what they could get for themselves . wherfore as the wrestlers in the olimpian games used to annoint themselves with oyle , not only thereby to supple their joynts , but also to make their naked bodies the more slick and slippery , that so those who wrestled with them might catch no hold upon them , so ought we , who are like to have constant opposition with the papists , to give them no more advantage then what they can earn , & if we give them more , they will be more ready to jeere us for our folly , then thank us for our bounty unto them . yea , in this respect it is more dangerous to give just offence , and therby just advantage ( for the one cannot be done without the other ) to the papists then to any meer pagans : for pagans being rude , dull and ignorant , though an advantage be given them , cannot in point of learning husband and improve it to the utmost . but the papists whom we doe know and must acknowledge cunning fencers in the school of wit and learning , are so well skild , as ever to keep and inforce the advantage we once bestowed on them . and though we need never feare them and all their art , so long as we have god and a good cause on our side , so if we betray our cause by giving them just advantage , it is just with god to deliver us over into their hands , to beat us with our owne weapons . and heare let the reader be pleased to take notice , as much materiall to our purpose , that there is a grand difference , betwixt the removing of things , bad in their owne nature , and betwixt the manner of removing them . if any thing be bad in it selfe , it may not be continued , it must be removed . none can dispence with the retaining thereof , though never so many or 〈◊〉 persons take offence at the taking of it away . if 〈◊〉 〈◊〉 offended thereat , let them turne their girdles , with all their knots in them behind them , whilst wee neede not care for their causelesse anger . they who were so quick sighted that they could see an offence , where it was never given them ; let them looke againe in the same place , and their quick eyes will behold there , the amends which were never tendered them . but now , as for the manner of removing of things badd in themselves , when there is a liberty and latitude lest unto us after what fashion we will doe it , either this way or that way we must doe it so as to give none any just offence . for where it is at our choice and pleasure to use variety of waies , our discretion must pitch on the best , whereby god may receive the most glory , the action the most luster , wee our selves the greatest comfort , and all others no just cause of offence . and here once againe let mee request the reader to observe , that in my sermon , i never mentioned any rendernes , to give the papists offence , in removing of thinges bad in themselves , but this caution of not giving the papists just offence , was inserted in the proper place , when we came to shew how discretion is to appeare in the manner of a reformation . yea the same thing for substance may be done and just offence , either may or may not be given according to the different manner of doing it . for instance , such pictures which are in the suburbs of superstition ; because the gate of that city is alwaies open , may without any giving of just offence be fairely taken away . but to shoot off the head of the statue of christ , either to spite the papists , or sport our selves giveth just offence . though the image be nothing , yet such usage thereof is something , the bullet shott at the picture , wounds pietie : for to do serious worke in a jearing way , is inconsistent with christian gravities , and argueth not light of knowledge but lightnesse , not to say lewdnesse of behaviour . another instance . suppose that some ceremonies ancient for time , used by the fathers , ( though abused by the papists ( reduced by the protestants , defended by our english , not opposed by forraigne devines , be practised in our church . and withall suppose , that such ceremonies as they are harmelesse so to be uselesse , and not without the suspition of danger , as the present times stand . in this case it will give no just offence to the papists to take them away under the nation , of things unnecessary , and unsuting with our present condition . but to remove them as things prophane , idolatrous , or superstitious , giveth just offence and great advantage to our romish adversaries , by the disgrace we put on antiquity . besides , hereby we betray our friends which have don good service for our religion , namely such english devines who with their penns have learnedly and truly asserted the lawfulnesse of such ceremonies , and this our retreating from them and leaving them ingaged , ( as ioas served vriah * at the siege of rahab treacherously ) shews much basenesse in us and in such a case , the dishonouring of good men , is the dishonoring of god himselfe . but if i should in courticie yeeld so much unto you ( which i never will ) that it were lawfull to give just offence to & grounded dedicated papists , yet know there be some , who in their opnions , & affections , the borderers betwixt us & the papists , almost protestants not far from our religion , having one foote in it , and the other likely to follow , such people when they see , that we take no care , and make no conscience , to give just offence to the papists , will be ready to retract their resolutions , and call back their forward affections , say not that such men are better lost then found . is this the bowels of christian compassion , which ought to be in us , if we wilfully blast such blossomes , we are not worthy of any ripe fruite , and it is both cruelty and profanesse to cast such doe bake cakes to the doggs , which by standing a while longer in the oven , would make good and wholsome bread . nor herein do i write only by guesse , but too much by knowledge , such as i can , neither well conceale nor comfortably , relate . for when the religious paines of some reverend devines whom i know , have brought some papists to the doore of our church , the just offence given them , by the moderne extravagances of some undiscreer protestants , caused them to fale backe againe to popery . and now to returne to your examination . all things contained therein , are easily to be answered by that which we have promised . b. saint paule was of another spirit , who forbere not a disciple * and apostle , saint paule perceiving a dangerous error , in peter , reproved him , both presently while the wound was greene , and publiquely , that the plaister might be as broad as the sore . but in thus doing he gave no just offence to peter but blamed peter for giving just offence to other christians . c. he goeth on and persueth the offence till they left him ) this instance of christs his cariage herein nothing advantageth you . give me leave to repeate what i said before , if things be bad in themselves , they must be removed , though they give never so many offence , or rather though never so many or great men , take offence thereat , so also if a necessary truth bee to be introduced , it must be preached and brought into the church , though never so many be offended thereat . and if there be but one way , and no more allowed us , how and in what manner to do it , according to that one way , it must be don , not valluing the offending of any . but if verity of way be permitted unto us , god expects that we should give the least ; and if possible no offence to any . now to apply the truth which our saviour heare preached , and pressed , was of absolute and necessary concernment . namely that he was the true manna messiah and broad from heaven . such truths must bee preached , and if any burne with anger thereat , let not their fire be quenched , till it goe out for went of fuell . the case is forre otherwise in this reformation , betwixt us and the papists . we had all essentiall truths before , and if any ornamentall , or additionall truths be now to be brought in , they must be so done as to give no just offence to the papists . d. those truths , which are essentially , universally , alwaies , and at all times holy ought not to be measured , by the umbrage and scandall of the adversaries . ) if hereby you meane , that necessary truths must not bee forborne to bee preached , for feare of giving any offence , i clearely concurre with you . onely i say that all such truths are in our church already , and not now to bee newly brought in , ( as you intimate ) by the reformation . e. and yet the apostle preacheth , and layes those blockes and this rock of offence in the way too . ) the apostle preached christ , and intended him to be a rock of deserue to all , as for those who perverted him to bee a rock of offence to themselves , this scandall was not justly given to them , but unjustly taken by them . if papist take offence at any such truth , it shall affect us no more then the cryes of baals prophets * affected any of whom it is said , there was none to answer them nor any that regarded them . but as for the manner of removing away any errors , or bringing in any truths , we ought to bee wary and circumspect , for our own sakes , as well as theirs , to give them no just offence . to conclude . for mine owne part sir i pittie the persons of all papists , & heartily desire their convertion , but hate theirs , and all other errors , with a perfect hatred . and this my enmity to all popish tenents , doth the more plainely appeare to be grounded on my judgement not on my passion , because i would have almen so cautious , as not to give them just advantage least out actions fight for them , whilst our affections fight against them . what frier will not laugh in his coule at this your opinion , that it is lawfull to give papists just offence ? well , you never shall have my consent , to combate as our churches champion , against rome for the protestant cause , untill you have learnt more skill in fencing , and not to lye at so open a guard . and if you hold it lawfull to give papists just offence , by the next returne you will hold it lawfull to give just offence to all , which are termed popishly affected , the gangrean of which expression , is by some extended to taint as sound and hearty protestants , as any be in england . sermon page . 24. that it is to be desired , not hoped for , a plat'oes common-wealth and moores vtopia these phrases are pleasing but unfeerable . examiner . hee that lookes abroad shall soone have his sight terminated , but the more hee goes on the more besees , and that which closed his prospect opens then into new discoveries ; if you see no perfect reformation as you stand , do not therefore say there is none , they that stand higher and on a holyer mountaine perhapps see farher , you that stand in the horizon g of prelacy cannot see much beyond it ; corruption is deceitfull and makes us like adam see all generations in our selves , because we will not be pefectly reformed , letus not argue our iudgments into a beleeife that we cannot it let us think it as possible to be the best , as easie to be the worst . let-us not thinke that a 〈◊〉 common wealth or a mores vtopia which for ought we know is reall and existent , there is under the gospell i a royall preisthood , an holy nation , a peculier people , and certainly had formes k ages lived to see , but the discovery of latter times , they would have admired their owne ignorance and our happinesse . treatis . f. they that stand higher and on a holyer mountaine , perhapp's see further ) i deny it not . but if they see a perfect church on earth they see it in a trance or vision . g. you that stand in the horizon of prelacy , cannot see much beyond it . ) misse not the matter , to hitt my person , if i stand in the horizon of prelacy , i stand no more for it , then it stands , with gods glory , and will in his word . because you taxe me with dimnesse of sight , i will strive by my study to get the best advantage ground i can , i will begg of god , to animate mine eyes with his * eyesalve , i will be carefull to keepe mine eyes from being bloodshot , by animating any to cruelty in this unnaturall warr . and know sir that they who stand in the horizon of presbutary , or independency , are subject also to errors , and mistakes . as delight in old customes may deceive some , so desire of novelty , may blind the eyes of others . god helpe us all we are badd at the best . h. because we will not be perfectly reformed , let us not argue our iudgments into a beleife that we cannot ) a distinction or two of perfection and your fallacy will perfectly appeare . some saints in the scripture phrase are stiled perfect , but then it is comparatively as they stand in opposition to * wicked men who have no goodnesse at all in them . or else they are called perfect as so denominated from their better part ( good reason the best godfather , should name the child ) their regenerate halfe , which desires and delights in endeavoring towards perfection , or lastly perfection is taken for integrity , sincerity , and unrightnesse opposite to inward hippocrisie , and in such a perfection the heart may have many defects by the by , but no dissimulation in the maine service of god . such a perfection as this , men may have , yea must have , in this life , and without such a perfection here , no hope of any happinesse hereafter . but as for an exact , legall perfection ( such as some papists dreame of , and most anabaptists doate on ) a perfection able to stand before gods iustice , without the support of his mercy , it is utterly impossible for mortall men to attaine unto it . in which sence in my sermon , i said that a perfect reformation of a church in this world is difficult to be prescribed , and impossible to be practised . yea let me tell you sir ( cautious comming from good will , deserve to be heard , if not heeded ) if you persist in this opinion of exact perfection , i conceive your condition dangerous . elisha told king ioram , beware that thou passe not * such a place , for thither the aramites are come downe . i may frinedly tell you , presse not one any further in this point , for spirituall pride lyeth hard by in waite , and the ambush thereof will surprise you . for my owne part , as i hate my badnesse , so i hugge the confession that i am badd , and gods children , finde both contentment and comfort in knowing they cannot bee perfect . hence they learne , ( what soule so bad , which hath not sometimes some holy-day thoughts ) to loath earth to love heaven , to runne from themselves , to fly to their saviour , to pittie others , to pray heartily for them , to hope comfortably of them , in a word this doctine , abateth pride , increaseth charity , and confoundeth censuring . yea i solemnely professe that i would not herein change my doctrine for yours , to have much to boote . should i say ; that i could be perfect , both my head and my heart would give my tongue the lye . and one of the best hopes , i have to goe to heaven , is that i am sure i deserve hell . i remember a strange , but true and memerable speech of reverend mr. fox * to this effect , that his graces sometimes did him harme , whilst his sinne did him much good . a wonderfull thing , yet sometimes so it commthe to passe , god making a cordiall for us of our owne wickednesse , thereby teaching us humility . i. there is under the gospel a royall priesthood , an holy nation a peculiar people . ) true , here these things are sincerely begunne , and hereafter fully perfected , for in this life there is still some basenesse , even in the royall priesthood , impiety in the holy nation , commonnesse in the peculiar people . and i pray remember you are to prove , that a whole church may bee perfectly reformed in this world . for though it were granted that some men might be perfect , yet it followeth not thereupon , that any one church is existent on earth , consisting intirely all of perfect members . hipocrites are of so glutenous a nature , they will stick close in every visible church . they cannot be devided , who cannot be discerned , except one could borrow gods touchstone of hearts , such shining drosse will ever passe current in this kingdome of grace . k. had former ages lived , but to see the discovery of latter times ) if by former ages you meane the time of popery , i concurre with you . if you understand the times of the primitivs fathers , i suspend my suffrage till the next paragrave . but if you extend it to the age of christ and his apostles , i flatly discent . nor am i sensible of any such late discoveries in religion though many recoveries thanks be to god there have been , in rescuing the faith from romish superstition . l. they would have admired their owne ignorance and our happinesse . ) by our happinesse , i suppose you meane , what lately we had before this warre began , and what we had not the happinesse to keepe , and wee trust in due time , god will restore to us againe . otherwise , as for our present woefull condition , i would not wish our friends , or envie our foes such happinesse . sermon paragarffe 32. there are some now a dayes talke of a great light mainfested in this age more then before . indeede we modernes have a mighty advantage of the antients , whatsoever was theirs by industry may be ours , all contribute themselves to us who live in this latter age . examiner . if we had no more light , then what you insinuate were seene from the fathers , why doe we see more , and more cleerely and further ? he that sees far , must either have a good fight or a cleare light , and sure in this age wee have both , those errours which our fathers saw for dimme truthes we see for herisies ; so surely both our eyes , and our light are better ; for the light which our fathers have in their lamps can discover , but so much to us , as it did to them , and we know our discovery is such , as wee are able to see the shadow which followed them , even that mistery , which was working in their dayes both in prelacy and ceremony , who will deny but that the cloud of antichristianisme , was thicke in their times , and then the light could not be so glorious , as now when those clouds grow thinner , and more attenuated by the preaching of the gospel . treatise . to cut off all occasion and pretence of caviling , wee will shew , god willing in what respect the fathers , for knowledge excelled , and exceeded us , and in what respect wee modernes goe beyond them . they had a threefold advantage above us . 1. of sight . 2. of light . 3. and of a nearer object . first , of a better light , being men of eminent natural parts , improved with excellent learning , and to the easterne fathers , the greeke tongue , the language of the new teastament was naturall , so that it costeth us much paines and sweat but to come to the place whence they started . secondly , of a brighter light . as their constancie in persecution was great , so no doubt the heate of their zeale was attended with a proportionable light , and heavenly illumination god doing much for them that suffer much for him . especially in those points wherein they encountred hereticks , they were more then men , and went beyond themselves , as st. athanasius against the arians , st. augustine against the pelagians and donatists , from whom our moderne brownists differ no more , then the same man differs from himselfe in new cloathes . 3. of a nearer object . they living closer to christs times , could therefore better understand the sence of the church in the doctrine delivered to the apostles . here we must know that apostles , and apostolick men as they wrote gods word in their epistles , and gospels for the profit of all posterity , so for the instruction of their present age they also * traditioned it in their preaching by word of mouth to the people of those times , not that they delivered any thing viva voce contrary or dissertent from what they wrote , or that ( as the papists stile for their traditions ) they supplyed and enjoyned any thing as necessary to salvation , which otherwise was wanting in the scripture but the selfe same things which they wrote in the new testament , they also delivered in their sermons , and in their preaching delated upon them , wherefore the prime primative age , having ( as i may say ) two strings to their bow , scripture , and preaching , must needes bee allowed to have had the clearest apprehention of the meaning of heavenly misteries , and as the children * of israell served the lord all the dayes of iehossuah and all the dayes of the elders , who outlived iehossuah , who had seene all the great workes of the lord which he did for israell , in like manner wee may conclude , that the greatest puritie and the clearest light of the church , lasted so long as any , within sight , hearing , or memory of christ or his apostles preaching , or miracles , did survive . now to hold the scales even , we in like manner have a three fold advantage over the fathers . first a degree of experimentall light more then they had or could have ; having seene the whole conduct , manuaging and progresse of religion since their times , whereby ( with a litle helpe of history ) a devine who is under sixtie in age , may be a bove sixteene hundred in experience . secondly , we have the benefits of the fathers bookes , a mightie advantage if we were as carefull to use it to gods glory , as we are ready to bragg of it for our owne credit . and here i must complaine of many mens lazinesse . indeed a learned man * compareth such as live in the latter times in respect of the fathers to dwarffes standing on giants shoulders . but then if we will have profitt by the fathers learning , we must take paines to mount to the tope of their shoulders . but if like idle dwarfes , we still do but stand on the ground , our heads will not reach to their girdles , it is not enough to through the bookes of the fathers , togeather on an heape , and then making their workes our footestoolle to stand on the outside and covers of them , as if it were no more , but v p and ride boasting now far we behold beyond them . no , if we expect to gett advantage by their writings , we must open their bookes , read understand , compare , digest and meditate on them . and i am affraid many that least looke into the fathers , boast most that they looke beyond them . thirdly . wee have the advantage of a darknesse removed by gods goodnesse from our eyes , which in some matters did dimme the sight of the fathers . namely the mistery of iniquity which wrought in their times , & now is taken away in the protestant church . that bramble of rome , ( soone will it prick , which will be a thorne , ) which afterwards lorded it over the vine , olive , and figtree , beganne very timely to play his parte , and the man of sin , then but an infant ( and every thing is pretty when it is yonge , ) was unawares dandled on the knees of many a devout monke and rockt in the cell of many an holy hermit , who litle suspected that then voluntary sequestring themselves to enjoy heavenly thoughts , would by degrees degenerate to be in after ages the cover of pride , lust and lazinesse . now seing this man of sinne , is dead already in the protestant church , and hath a consumption attended with the hecktick fever in all other places , the taking away of popish superstition may justly be accounted the third advantage which our age hath . by the way we must take heed of a fault whereof many are guilty . for some are ready to challenge every thing in the practise of the fathers which doth not please them presently to be popish , and pretend they tast superstition in whatsoever themselves distast . o say they , the fathers lived when the mystery of iniquity did worke , and hence they infer that it is evidence enough without further tryall to condemne any cerimonies used by them , because they were used by them . the way indeede to make short assises , but perjur'd iudges , whereas it is not enough to say , but to shew that they are superstitious , to anotomize , and dissect the popery conteined in them , demonstrating where it crosseth the word of god , wheras on the contrary all wise and charitable men ought to esteeme the practises of the primitive church not only to be innocent , but usefull and honourable till they be legally convicted to be otherwise . if any object that the fathers had another disadvantage , that besides the spreading of popery ; other heresies did also spring and sprout apace in that time , to the darkening of the light of the truth , let them know that such opposition only gave truth the opportunity to tryumph , and the teeth of error filled it the brighter heresies , in eodom seculo quo nat a , damnat a equos errores patrum aetas tulit , eos & sustulis , condemnig them in synods and councells , and in this point to be an equall empire betwixt the ancients and us , we must consider that we live in the later age , and commonly bad humors which have visited the whole body do settle at last in the leggs and lowest parts , with us sects and schismes do also abound , and some heresies first set a broach in the primitive times , now runne a tilt with all their dredgs in out dayes . thus we see how the fathers were both before and behind us , for knowledge , and wee therein both above and beneath them in severall respects . see the wisdome and goodnesse of god , how he hath sweely tempered things together . so good that all have some , so wise that none have all . and how easie may this controvercy be accommodated , whether ours or the fathers light were the greatest , where if the difference be but cleerly understood , the parties are fully reconciled . and now i conceive having answered you in grosse , i need not apply my selfe to any perticulers of your examination . examiner . the gospel doth worke m and wind its beames into the world according to the propheticall seasons for revelation , many propheticall truthes were sealed up , and those not unsealed but successively , and as our generations after may have a starre rising to them which we have not so we may have beames n and radiations , and shootings which our fathers had not . the apostles o had not all their truths and light revealed at once , some early , some late , some not till the holy ghost was bestowed . revelations are graduall and the vaile is not taken off at once , not in one age . we honour the fathers as men in their generations famous , their light was glorious in its degree and quality , but they had not all the degrees attainable , they had a light for their owne times , and we for ours , and who cannot thinke that we are rising into that age p wherein god shall powre his spirit upon all flesh , and wherein the light of the moone shall be as the light of the sunne and the light of the sunne as the light of seaven dayes . treatise . you hover in generalls , and seeme to me desirous that your reader should understand more then you are willing to expresse ; my opinion breifly is this . that no new revelations , or new infused light in essentiall points of religion , is bestowed on any now-adayes , but that the same light hath in as plentifull a measure beene given to former ages , especially to the age wherein the apostles lived , and when the faith was once delivered to the saints , and by them sett downe in the scripture , and that then so perfectly and compleatly , that it needed not the accessions of any future revelations . i confesse that men by searching the scripture ( that oyle will never leave increasing as long as more vessells be still brought ) and diligent prayer to god may and do arive daily at a clearer understanding of many places of gods word which they had not before . these words ; thou art peter and on this rock will i build my church , and that place , this is my body , are now more truly and plainly understood then they were 200 yeares agoe , when the popes supremacy was as falsly founded on the former as transubstantiation was unjustly inferred from the latter . however these were not revelations of new truthes , but reparations of ould . for the prime primative church received and embraced the same , the saints * in the time of popery sung as it were a new song , a song not new but renewed , not new in it selfe but perchance to the hearers , and such are many truthes , which are preached in our age in the protestant church . they that maintaine the contrary opinion of moderne revelations of new essentiall truths doe a three fold mischiefe therein . first they lay an aspertion of ignorance and imperfection of knowledge on the apostles themselves , and this is no lesse then scandalum magnatum . secondly they much unsettle men in matters of religion , and produce a constant inconstancy and scepticall hovering in all oppinions and as the athenians erected an altar to the unknowne god , so men must reserve a blancke in their soules therin to write truths at yet unknown , when they shall be revealed . thus men will never know when their creede is ended , and will daily waver in that truth which they have in possession , whilst they waite for a clearer and firmer as yet in revertion . thirdly they sixe on the scripture an imputation of imperfection and such as talke of new revelations of truth , may well remember the passage in the old revelation . * if any man shall add unto these things , god shall add unto him the plagues that are written in this booke . and it seemes to mee all one in effect whether men peece the scriptures , with old traditions , or new revelations ; and thus the papist and anabaptist are agreed like men in a circle going so farre from each other with their faces , till their backes meete together . and i professe i should sooner trust a tradition containing in it nothing crosse to the scripture and comming to mee recommended from the primitive times , and countenanced with the practise of the church in all ages , then a new upstart revelation . the best is , wee have no neede to trust either , whilst we have gods word alone sufficient to relie on . the result of all is this , we have now a-dayes no new truths revealed , but old ones either more fairely cleared or more firmely assented to , no new starres of revelation arise in any hearts . if any such doe burne and blaze there , they are but comments which will fade at last . in a word this age is not happie with any new truths , but guiltie of many old lyes . yea , it rendereth it suspitious , that some men are going about some what , which they cannot justifie by the old knowne lawes of god , because they beginne to broach preparative doctrines , introductorie of new revelations : distrusting ( as it seemes ) the scripture , the old iudge , as not for their turnes , because they provide for an appeale to an other vmpirer ; and if those are justly accounted dangerous members in the church , who would bring in innovations in ceremonies , then pretenders of new revelations in essentiall points of doctrine are so much the greater offenders , by how much doctrine is more necessary , and fundamentall in a church then ceremonies . but i will answer some passages in your examination particularlie . m. the gospel doth worke and winde its beames into the world , according to the propheticall seasons for revelotions . ) distinguish we heare , betwixt matters of fact , and matters of faith . matters of fact being foretold in the scripture , are best understood when they are accomplished : in which respect the longer the world lasteth , the clearer men see & the plainer they understand such predictions . the seales in the revelations were successively opened , the trumpets successively blowne , the vialls successively powred out , and the things imported in and by them , are successively performed . wherefore time is the best comentator on the propheticall parts of the bible , dies die●● docet . and to day , which is yesterdaies schoolemaster will be scholler to tomorrow , in which respect the * prophets words are most true . many shall runne too and fro , and knowledge shall be increased . but now , as for matters of faith , they were at once , and for ever , fully , and freely , delivered at the first to the apostles , and so from them to us , and that so perfectly , & compleatly , they neede no new revelations , quo ad materium , though quoad modum , old truths may now have a new measure to be more clearely understood then in the darke times of popery . n. we may have beames , and radications , and shootings , which our fathers had not . ) for beames and radication of knowledge , i have delivered my oppinion : but as for shootings , god knowes wee have many such as our fathers never had ; god in his mercy cease such shootings or else in his iustice direct the bulletts to such markes , as in truth have been the troublers of our israel . o. the apostles had not all their truths and light , revealed at once , some early , some late , some not till the holy ghost was bestowed . ) all this is most true which you say , the apostles at first were ( as we may say ) freshmen , newly admitted into christs company . then they tooke their first degree of knowledge , when sent forth to preach the gospel , mat. 10. to the iewes alone in their masters life time . they commenced in a higher knowledge after christ his resurrection : and after his assention , assended yet higher in spirituall illuminations : lastly , after the comming of the holy ghost , they proceeded doctors in deede ; i meane , they then had the completion and consumation of all understanding necessary to salvation . now sir , consider that after this time , they wrote the new testament , and therein all essentialls for us to know and doe for our soules health , so that we now doe deduce and derive our knowledge , not from the apostles in their infancy , or minority of judgement , but from them having attained to the top , and verticall point of their perfectest skill in heavenly misteries . p. and who cannot thinke wee are rising into that age , wherein god will power his spirit upon all flesh , &c. ) what proportion doth this beare with what you said not long since , prophesying that our marian times did approach too fast ? when nothing was light but the bonefiers to burne the marters . i will not deny but this great sun may arrise , but the reigning vices of the time are but an ill morning starre to harbinger the rising thereof . we have taken the st. shippe from those in heaven , but have no more holinesse in our selves here on earth . what betwixt the sins which brought this warre , and the sinnes this warre hath brought , they are sad prefages of better times . never was gods name more taken in vaine by oathes and imprecations . the lords day , formerly profained with mirth , is now profained with malice , and now as much broken with drummes as formerly with a tuber and pipe . superiours never so much slighted . so that what * naball said sullenly , and ( as he applyed in ) falsly , we may say sadly & truly , there be many servants now adayes , that breake away , everyman from his master . killing is now the only trade in fashion , & adultery never more common , so that our nation ( in my opinion ) is not likely to confound the spirituall whore of babilon , whilst corporall whoredom is in here very where committed , no where punished . their so usuall , that they have stollen away the word of stealing and hid it under the name of plundering . lying both in word & print grown epidemicall , so that it is questionable whether gunnes or printing , ( two inventions of the same countrey and standing ) at the present doe more mischeife in this kingdome . it is past covering of our neighbours houses , when it is come to violent keeping them . he therefore that doth seriously consider , the grievousnesse and generality of these sinnes , will rather conclude that some darkenesse of desolation , then any great light is likely to follow upon them . god i confesse in mercy may doe much , both to pardon and prosper us , and can extract light out of darkenesse , but whether he will or no , i ( though confident of his power , ) see little cause to hope of his pleasure herein , and though herein i must confesse , many of these inormities . may , ( though not wholy be excused , yet ) be something extenuated , by pleading the unavoidable necessities which warre doth cause , yet surely wee shall answer to god for causing this warre by our crying sinnes , and transgressions . q wherein the light of the moone shall be as the light of the sunne , and the light of the sun as the light of the seven dayes . ) this , for ought i can finde to the contrary , was accomplished at christ comming , and the generall giving of the gospel to the gentiles , with the sending of gods spirit miraculously upon them , sure i am a paralell place of the prophet was then fulfilled , by the exposition of saint * peter himselfe , and it shall come to passe in the last dayes ( saith god ) i will power out my spirit upon all flesh : and your sonnes and your daughters shall prophesie , and your young-men shall see visions , and your old men shall dreame dreames . these words having the advantage of that date in the last daies , might with the more colour have beene alleadged by you , and applyed to these times , to prove some speciall revelations in our dayes , had not the apostle marred your mart , and prevented you by applying the prophesie to the primative times . examiner . but we see the policy r of commending the fathers light to our generation , for could you prevaile with us to set our dialls by that , you then might reforme our church by the canterburian gnomen , and so set us backe to a falsly-reputed , primitive reformation . treatise . r. but wee see the policie of commending the fathers . ) i protest before almighty god i have neither base nor by respect in praising the fathers . saint pauls blamed * peter at antioach , because he was to be blamed . i in the like manner commend the light of fathers , because it is to bee commanded not for any favour or flattery . a falsely reputed primitive reformation , i abhorre from my heart , & i presume our church is to wise to be cosened therewith : if canterbury hath misbehaved himselfe , his friends for him desire no more , and foes to him should grant no lesse , then a legall triall . but insult not on any mans sufferings , organs i dare say , are not so offensive in churches as the making of musicke on men in misery . time was when you sett as much by a smile from canterbury , as he still set●s litle by a scoffe from you . sermon paragraffe 13. 14. 15. 16. the qualification for reformers , the decent burialls of such ceremonies , as are taken from the fathers , the honorable reservation to our first reformers . examiner . that it may appeare i looke not only at the worst of the sermon , there are excellent truths in it , and it is pitty they are not betters scituated , i could alwaies wish to see a diamond set in gold . these are good positions , and in their pages not without their enamill of witt , yet there is a policy to write faire in one leafe , though you t make a blot in another , but i cannot let these passe without some observation . treatise . s. and it is pitty they are not better scituated , i could alwaies wish , to see a diamond set in gold . ) i cannot blame you , especially if the diamond be their owne . but what meane you by this expression ; would you have had the truths in my sermon to have beene set in the gold of rich & glittering language . truly i could not go to the cost thereof , especially on so short warning , wherein the sermon was made . how ever a diamond , is a diamond though set in home , whereby the luster thereof may be somewhat dimmed , but the worth thereof no whit deminished . but in one respect i must confesse these truthes were ill scituated , that they stood too neere to a captions reader , who tooke causelesse exception at them . t. yet there is apolicie to write faire in one leafe , though you make a blot in another ) shew me sir , where these blotts bee . for as yet i am more troubled to know my fault , then my defence . examiner . first for qualification , v i dare say , never age afforded more eminent in this kimgdome , their calling lawfull , their pietie exemplary , their knowledge radiant , their courage experienced through a legion of difficulties , their prudence in the conduct of a businesse , though opposed with the policy , and malignity of a grand and potent enemy . treatise . v. for their qualification i dare say . ) if you dare say it , i dare not to gain say it . their calling no doubt is lawfull , if the supreame powers concurres with them . of their pietie , which consists in their hearts , god alone is iudge . i will not dispute against their radiant knowledge , nor fight with their experienced courage , and it were folly in me to oppose their prudence . let not the perfections of king davids * subjects be numbered . god make their konwledge , their courage , their prudence , an hundred fold more then it is , and may the eyes of my lord the king see the same , to his comfort and honour . examiner . and for the decent , buriall of ceremonies , and super stitions w of the fathers ) they shall have a parliament of senators , and an assembly of devines to lay them in their grave , and i dare say a godly congregation in the kingdome to sing a psalme at their funerall ; and will not this be a very decent x buriall ? and for the honorable reservation , to the reformer● , and their memories , our devines and reformers , now have ever made resorte and appeale to the truths they delivered ; and in those times when beza , and calvin , and peter mertir were set lowest , till the master of the feast came lately , and bid them sitt up higher , a caistan and bellarmine , and a councell of trent , i am sure had more honor from the devinity of the other yeare , or your times , so farre we admire the reformers , as to love their truths and to pittie their errors . but i will not say much , errors may be more provoked , then remedied with over-handling ; let us be wise in the colours of good and evill , though it be an honest , yet it is a dangerous mistake to many our freinds , and to few our enemies . treatise . w. as for the decent buriall of ceremonies and superstitions of the father . ) you are cunning to improve your selfe on my words . in my sermon i made a double supposition , fist , if there be found in the fathers practice any ceremonies smacking of paganisme or popery . secondly , if the same can be justly challenged to be continued in our church now , ( as if two suppositions made a position ) you flatly , infer & perumtorily conclude such superstitions are in our church . i should be loth to sell wares to such a chapman , and to trust his honesty in measuring of them out , who hath such a slight in slipping his fingers , that gives him an inch and hee will take an ell , you might have don better , to have could us what the perticulers of these superstitions are . x. and will not this be a decent buriall . ) the pleasantnesse of your witt doth please me , some mirth in this sadd times doth well . but you might have been pleased to have taken notice , that by the decent buriall of superstitions ceremonies , ( if any such can be proved to be in our church ) i ment the removing of them in that manner , as might give no just offence to any , as i have largely discoursed of before . however as you say , let but a parliament lay them in the ground and i shall not moorne for their death but rejoyce at their solemne and legall interment . y. had more honour from the devinitie of the other yeare , or your times . ) the more shame for such , if any who under valued such worthy men . and blessed be god that they have recovered their former esteem . for my part they have not with me regained any new degree of honor , but still keepe the selfesame place in my valuation of them whereof they ever were peaceably possessed . examiner . if i be now examined what reformation i aime at , i answere , my endeavour here , was only to take out of the way such rubbish as others would bring in ; if we can but cleare the passage , we go farre in the worke , and in the meane time let us like ioshuas spies , bring no evill report upon the land we are going to . treatise . z. my endeavour here was only to take out of the way such rubbish as others would bring in . ) whether rather , you have not brought in such rubbish , which others have taken away , be it reported to the juditious reader . a. let us like ioshuas spies , bring no evill report upon the land we are going to . ) by ioshuas spies , you meane those who accompanied caleb , & ioshun , to spie the land of cauaan , and these were guilty of a three fold fault . first they spake truth with an ill intent , to disharten the israelites , in their reporting of the strength of the country . secondly , they speake more then truth , raising the walls of the cannanitish cities by their hyperbolyes as high as heaven , * lastly they suppressed the most materiall point , not incouraging the people , ( as caleb and ioshua did , by the assured assistance of god against their enemies . but i conceive my selfe , ( against whome your words are darted ) to be innocent in the foresaid perticulers . examiner . but suppose this perfect reformation , b or church , were among the c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the ragione di sacro dominio . he were no wise d , nor faithfull devine who would not preserve that secret e for holy advantages , t' is gods owne designe and his apostles to hould out a perfection to us , be perfect as your heavenly father , and some pastors for the perfection of the saints , i commend bodin and tacitus for their politicall faithfulnesse , they writt farre yet would not sunne the imperiall , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor make them popular . treatise . b. but suppose this perfect reformation were e. c. ) it seemes you suspect the strength of your outworkes , that you so seasonably retire to your castle , now at last condemning this doctrine , not as false , but unfitting to be preached . c. were among the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i thinke you would say {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or otherwise sir my learning will not extend to understand this your new greeke . d. he were no wise and faithfull devine ) so then you conclude me a foolish & deceitful minister , & i had rather you should call me so ten times , then my guiltie conscience should tell me so once , for concealing of a necessary truth . e. who would not preserve that secret for holy advantages . ) first the question is , wheither or no it lay in my power if i would to keepe this point secret . what your people at hestertonn in yorkeshire are , you best know in this doctrine , i was not the teacher but the remembrancer of my people at the savoy , from whom had i closely covered it with both my hands , they would have seene it through all my fingers . besides what hope can one have to keepe it secret when ( as you say ) so great and glorious a light is shining now-a-dayes . but if i could , i ought not to suppresse it . let popish tenents be shurt in a cloister , and sicke opinions keepe their chamber , god never lighted this truth for us to put it under a bushell , it being alwaies seasonable to bee divulged , and now dangerous to bee concealed . these holy advantages , ( i would not count them advantages were they not holy , ) arise from preaching this point . first , it a wakens men from their idle dreames of their conceited perfection of a church here , and too many i feare have made this common-wealth here woefully militant , under pretence here to make the church happily triumphant . secondly , to teach all christians ( majestrates and ministers most especially ) as industry so patience , daily to doe , and constantly to suffer no whitt disheartned in their endeavours to perfection . knowing though things bee badd , after their best labours to amend them , that this proceedes from the inevitable vanity , to which the creature is subject . thirdly , to weane men from this world , making them to love and long for the time of the restitution of all things , when this world as a watch out of tune shall not onely bee taken assunder and scoured , but also have all the wheeles made new and then bee perfectly reformed . yea sir , let us try whether you or i proceeding on our contrary principles , shall more effectually perswade a reformation , you will tell the world that a perfect reformation in this life is attaineable , even to the anticipating of heaven heare , and this you will presse with all your power and flowers of retorick , and all little enough to performe so unsavory an untruth . now see sit what mischiefes will follow hereupon . 1. because one falsehood requires more to support it , you must call in other auxilliary falsities to defend this , and so engage your selfe in a multitude of errors . 2. seeing flights and shifts can never last long , your forgery will be detected . 3. you are lyable to heavens pillorie to bee punnished for holy fraud . 4. you will scarce be trusted afterwards though telling truth , being once convicted and ever suspected of falshood . as for those whom you have deceived unto the utmost of their endevours of reformation , on your false perswasion that the perfection thereof may bee had in this world , though their labours therein bee very forward at the first , yet soone will they wither and weaken with the graine in the gospel that wanted roote ( no roote and a false roote are the same in effect , ) and gods blessing cannot be expected on the deceitfull proceedings . as for mee who have no cunning in such hunting , but please my selfe with iacob to bee a plaine man , i would goe another way to worke , and tell them the worst first , that indeede it is vaine to expect a perfect reformation in this world . however let them comfort themselves , that wee serve such a master who accepts of the will for the deede , and knowes whereof we are made . hee remembreth that wee are but dust . and therefore let us doe our best , and strugle against our infirmities , being confident that god in christ will pardon what is amisse , and reward what is good in us . and i doubt not but such doctrine by gods blessing will both take deeper impression in mens hearts , and bring forth better fruits of amendment in their lives . f. i commend bodin and tacitus for their politicall faithfulnesse , they writt far , yet would not sun the imperiall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor make them popular . ) i confesse it to bee unfitting , yea dangerous to impart misteries of state to private people , for such iewels are to bee lockt in a safe and sure cabinet , the bosoms of polititians , not so in necessary points of divinity , for though every private man hath not a state to governe , hee hath a soule to save , and therefore must be partner in all wholsome doctrines . indeede in some cases , preachers may though not finally suppresse , yet seasonably conceale , or rather warily deferre the publishing of some points of religion , first when they are not of absolute concernement to salvation , & the minister by his christian discretion plainely foresees , that all the good which rationally can bee expected to redound from preaching such a truth , will not countervaile the ill , which in probability will inevitably follow thereupon ; or else when the auditors are not capeable as yet of such difficult doctrines . christ himselfe did fitt his wines to his bottles , powring in not what hee could give , but they could take , least otherwise hee should rather spill his liquor , then fill his vessells . neither of these cases now alledged take place concerning the publishing of the doctrine of the impossibility of the churches perfection in this world . for we may by gods blessing justly expect and promise to ourselves and others much good and comfort from the preaching thereof , as we have largely proved before . nor dare i so much to disparage the times we live in , ( now it being above a hundred yeares since luthers reformation ) as to count them to have age so much , and knowledge so litle , as not yet to be capable with safety & profit of so plaine & true a doctrine , some shortly expect the day of iudgment , and sure then the world is already come to age to understand truths , except shee come not out of her mynority till just shee be ready to die and to be dissolved . g. would not sunne the imperiall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ) godly secrets in religion in some respects may be sunn'd . first that thereby they may be tryed , ( all truths have eagles eyes ) whether or no they can behold , and beare the sunne beames . secondly , because our * saviour hath said , what i tell you in darknesse , that speake in the light , and what you heare in the eare that preach you upon the house toppe . lastly , that by proclaiming them the godly may have an oppertunity to receive them , and the wicked be rendred unexcusable for refusing them , when such truths are made generally knowne . h. nor make them popular . ) i distinguish on the word popular . if it be taken , as generally it is , ( use having confined a word of generall acception in it selfe , to an ill sence ) to court the good will of people for any private or sinester end , it is utterly unlawfull for popularity , which is necessary love , in a prince , is unlawfull lust , in a subject , who may not court the kings wife , for to him a lone , are the people married in a politicke relation . all honest men therefore disclaime , to make truths popular in this sence , to impart them to the vulgar to gaine any vaine applause . yea , consider herein , whether you rather be not faultie in making the imperiall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to bee popular , who incite and incourage ordinary people , to make a publique reformation . but truths in divinity must be made popular , that is bee communicated to all people , in true sinceritie for the saving of their soules . the * apostle , calleth it the common salvation , and therefore it must be preached to all in common , our sermons must , aswell be ad populum as ad clerum . otherwise such monopolies are illegall and distructive to the state of the church , for any ministers to engrosse any wholsome doctrine to themselves , and not imparte it to their parish , except in the cases afore mentioned . examiner . apology . i have now done ( i will not say ) refuting , but committing errors , i am afraid my hast at this time , hath made me mend one fault , only with another . treatise . i will not oppose yours , but annex my owne conclusion . if i should deny my owne many imperfections , my practise would confute what my pen hath maintained . reader , for the matter of what i have written , i require thee , in gods name do me iustice , for the manner , method , or words thereof , i request thee , as i am a man shew mee favour . thinke not the worse of the truths , for my sake , but thinke the better of me , for the truths sake which i have defended . and conceive me not to be of a brawling and controversiall disposition , who do desire and will pray for an agreement from my soule , so long as my speech shall serve me . yea if i should chance to be stricken dumbe , i would with zacharia make signes for table bookes and write the name of that which i desire above all earthly thing is peace . god send it , amen . finis . notes, typically marginal, from the original text notes for div a70084e-410 quid amplius praepotenti & immortali deo tribuimus si quod eius proprium est cripimus ? bodin . de repub. l. 1. c. ult notes for div a70084e-910 2 cor. 1. 17. 18. acts 25. 16. notes for div a70084e-1460 2 sam. 3. 14. 1 cor 7. 26. gen. 31. 27. gen. 31. 31. luk. 8. 18. acts 17. 11. act. 20. 38. notes for div a70084e-1780 acts 24. 5. pro. 11. 15. bodin . de repub. lib. 1. p 50. iudg. 19. 29. 1 king. 19. 14. rev. 3 16. mat. 11. 12. notes for div a70084e-2380 camdens eliz. p. 367. a fox . acts monum. pag. 1064 b in a book of directions to travel . notes for div a70084e-5350 1 king. 13. 1● . sam. 13. 19. jude ● . 1 the doctrine of the impossibility of a churchesperfection in this world , being well understood , begets not lazinesse but the more industry in wise reformer . phil. 3. 13. bishop montague , franciscus , secta clara . that the church of england cannot justly be taxed with superstitious inporations . pro. 9. 13. a foolish woman is clamorous . ephe. 4. 31. wrath and anger , and clamour . 1 thes. 4. 11. study to be quiet . bucer in lib. de regno christi . a ex perpetuâ ecclesiarum observatione ab ipsis iam apostiolis v●d mus , visnm & hoc esse spiritui sancto ut inter presbiteros quibus ecclesiarum procuratio potissimum est comm●ssa ●nus ecclesiarum , & totius sacri ministerii curam g●ral singularem caque cnra & solicitudina cunctis preerat aliis , qua de cansa ep scopi nomen huiusmodi summis ecclesiarum curatoribus est peculiaritur attributum bucerus de regno christi lib. 2. cap. 12. b m. greenham in his grave counsels in the word atheisme , pag. 3. c quam horrendum illi faciunt divina maiestati contumeliam qui templa domini habent pro de ambulacris locisque tam prophanis ut in illis quaevis impura & prophana cum similibus suis garriant & pertractent . — haec certa tanta est divini numinis contemptio ut ea vel sola pridem meriti sumus omnino de terra exterminari & quidem suppliciis gravissimus multari bucerus de regno christi lib. 1. cap. 10. nehem. 8 1. 3 how far private christians , ministers and subordinate magistrates are to concur to the advancing of a publike reformation . 2 sam. 20. 1. 4. what parts therein are onely to be acted by the supreame power . mar. 5. 3. 28. 5. of the progresse and praise of passive obedience . est haec pontificiorum tessera crudelitas , aliud est protestan tium symbolum clementia . isti occidunt , hi occidunt laurentius humphreys in respon. ad epistolas camp●ani . deut. 2. 5. 2 king. 14. 10 cro. 15. 19. pro. 20 19. & 24. 21. & 26. 17. & 20. 3. exo. 21. 33. 34 6. that no extraordinary excitations , incitations or inspirations are bestowed from god on men in hese dayes . gen. 22. 2. judg. 16. 30. exod. 12. 36. this appeares because in the prophet he is stiled governour of judah , hag. 1. 14. and that at the self same time when ezra came thither , see luthers chronology in 40. millenarco . auferenda idola , non potest quisquam iubere privatus aug. cont. literos utilium lib. 2. cap. 92. ezra 4. 24. drūsius in pentetuchen ex r. aben-ezrah . pro. 3. 32. ps. 148. 6. rom. 13. 1 in publicos hostes , omnius homo miles tertullianus . 2 king. 9. 35. mat. 5. 29. that it is utterly unlawfull to give any just offence to the papists or to any men whatsoever . 1. cor. 10. 32. 2 cor. 63. * 2. sam. 11. 35. * gall . 2. 11 * 1 king. 18. 29. * rev. 3. 18. * sanctorum nonnulli perfecti dicuntur respectu mundanorum , qui negligunt res divinas nec ingrediuntur unquam viam profectionis amb. com. in epist : ad phil. cap. 3. * 2 king. 6. 9. * cited by mr. capel in his booke of temptation . 8. what advantage the fathers had of us in learning , and religion , and what wee heve of them . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 cor. 11. 23. * iudg. 2. 7. * nos nani sumus stantes super humeros gygantum . hol. cott. . 9. now new light or new essentiall truths are or can be revealed in this age . * revel. 14. 3. * reve. 21. 18 * dan. 12. 4. * 1 sam. 25. 10 * ioel 2. 28. acts 2. 17. * gal. 2. 11. * 2 sam. 3 : paragraffe 24. * 1 dut. 28. 10. that the doctrine of the churches imperfection may safely bee preached and cannot honestly bee concealed . * math. 10. 26 * iude. 3. ioseph's partie-colored coat containing, a comment on part of the 11. chapter of the 1. epistle of s. paul to the corinthians : together with severall sermons, namely, [brace] 1. growth in grace, 2. how farre examples may be followed, 3. an ill match well broken off, 4. good from bad friends, 5. a glasse for gluttons, 6. how farre grace may be entayled, 7. a christning sermon, 8. faction confuted / by t.f. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a01344 of text s4310 in the english short title catalog (stc 11466.3). 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. 260 kb of xml-encoded text transcribed from 100 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a01344 stc 11466.3 estc s4310 24133576 ocm 24133576 27228 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. a01344) transcribed from: (early english books online ; image set 27228) images scanned from microfilm: (early english books, 1475-1640 ; 1817:3) ioseph's partie-colored coat containing, a comment on part of the 11. chapter of the 1. epistle of s. paul to the corinthians : together with severall sermons, namely, [brace] 1. growth in grace, 2. how farre examples may be followed, 3. an ill match well broken off, 4. good from bad friends, 5. a glasse for gluttons, 6. how farre grace may be entayled, 7. a christning sermon, 8. faction confuted / by t.f. fuller, thomas, 1608-1661. [4], 190 [i.e. 194], [1] p. printed by iohn dawson, for iohn williams, and are to be sold at his shop, at the signe of the crane, in pauls church yard, london : 1640. dedication signed: thomas fuller. "imprimatur, thomas wykes, may 30. 1640."--colophon. signatures: a² b-2b⁴ 2c². numerous errors in paging. title in ornamental border. reproduction of original in the harvard university library. eng bible. -n.t. -corinthians, 1st, xi -commentaries. sermons, english -17th century. a01344 s4310 (stc 11466.3). civilwar no ioseph's partie-colored coat containing, a comment on part of the 11. chapter of the 1. epistle of s. paul to the corinthians : together wit fuller, thomas 1640 48955 12 90 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 olivia bottum sampled and proofread 2002-10 olivia bottum text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion ioseph's partie-colored coat , containing , a comment on part of the 11. chapter of the 1. epistle of s. paul to the corinthians ▪ together with severall sermons : namely , 1 growth in grace . 2 how farre examples may be followed . 3 an ill match well broken off . 4 good from bad friends . 5 a glasse for gluttons . 6 how farre grace may be entayled . 7 a christning sermon . 8 faction confuted . by t. f. iohn 6.12 . gather up the fragments that remaine , that nothing be lost . london , printed by iohn dawson , for iohn williams , and are to be sold at his shop , at the signe of the crane , in pauls church yard . 1640. to the right worshipfvll , the lady iane covert , of peper harrow in surry . madam , cvstome hath made it not only pardonable , but necessary to flatter in dedicatory epistles , epitaphs , and dedications , are credited alike . but i will not follow the streame herein : first , because i account it beneath my calling , to speake any thing above the truth . secondly , because of you it is needlesse : let deformed faces be beholding to the painter , art hath nothing to doe , where nature hath prevented it . wherefore i will turne my praysing of you , into prayer for you , desiring god to strengthen and increase all goodnesse in you , and give you perseverance ( that golden claspe ) which joynes grace and glory together . thus desiring to shroud my weake labours , under your favourable patronage . i rest your ladiships in all service , thomas fuller . a comment on 1 cor. 11.18 . &c. for first of all when you come together in the church , i heare there be divisions among you , and i partly beleeve it . the apostle calleth the corinthians to an account , and readeth his black bill unto them . it containeth severall items , which you may reade in the following chapters ; but the imprimis is in the text . for first of all &c. when you come together in the church , &c. even in the non-age and infancy of christianity , there were churches appointed for gods holy service . true some take church here , pro caetu fidelium ; yet theophylact , and all greeke writers generally expound it , the materiall place of meeting . two things then were chiefly aymed at in churches . 1. receipt , that the place were capable to containe the people . 2. privacie . being then under persecution they built not their churches to be seene , but not to be seen , and then were as plaine in their houses , as in their dealing . beauty and magnificense were of later date in christian temples , when religion grew acquainted with peace and prosperity ; and good reason gods house now should bee decently garnished : some shunning whorish gaudinesse , leave the church to sluttish nastinesse . the font ( our iordan ) having more mud than water in it : the communion-table unseemingly kept . withall let us take heed lest as it hath been observed in england , that great house-building hath beene the bane of good hous-keeping . so let us take heed lest piety in us bee so much the worse , by how much our churches are better then they were in the time of saint paul : what a shame would it be , if there should be more light in the church windows than in our understanding : more pious sentences written in their wals than in our hearts , more uniformity in the building , than in our behaviours . i heare there be divisions among you . how came saint paul by this intelligence ? was not hee at philippi , when hee wrote this epistle ? ( as appears by the postscript ) which was many miles from corinth . how heard the apostle of these divisions at such a distance ? saint paul was cunning in a kind of christian and lawfull magick . all the world was his circle , ( for so he saith of himselfe , the care of all churches lyeth upon me , 2 cor. 11.28 . ) and some faithfull friends in every church were his familiar spirits in this circle , to inform him of all considerable passages . so that saint paul was at corinth , when hee was not at corinth , absent in person , present by proxies , these intelligencers which kept correspondencie with him . men in authority have quick eares to heare at a great distance . the mutterings of malefactors are hollowings to magistrates , who heare distinctly what offenders but whisper to themselves . let none therefore be encouraged to sinne through a confidence to be concealed : what though sinners be the servants of the prince of darkenesse , and therefore hope to obtaine from their lord and master a protection that no punishment may arrest them ; yet let them know , that though the place wherein they sin seeme to them as darke as egypt , it is as light to men in authority , as the land of goshen : lyons sleepe with their eyes open ; magistrates with their eyes both open , and seeing : when wee thinke them blind , they behold : when deafe , with saint paul they heare . did these men ( whosoever they were ) well in telling saint paul these discords of the corinthians ? had they not better have gone backward , and covered the nakednesse of their neighbours with the cloake of silence ? pitty it is but that his tongue should bee for ever bound to the peace , who will prate of every fault hee finds in another , and at the best they are but clacks and tel-tales for their paines . had they told it to some scoffing cham , or mocking ismael , who would have made musick to himselfe of the corinthians discords ; then they had been faulty in relating the faults of others ; tell it not in gath , nor publish it in askalon , lest the &c. 2. sam. 1.20 . but it being told to s. paul , who would not mock , but be moan ; not defame , but reform these offenders , it was no breach , but a deed of charity , and the doers hereof , benefactors herein , to the chuch of corinth . it is both lawfull , and laudable to discover the faults of our dearest friends , to those who have power and place to reforme them . thus ioseph brought to his father iacob the evill deeds of his brethren , gen. 37.2 indeed the devill is called the accuser of the brethren , revel. 10.12 . but he accuseth them often without cause , even without charity , who since hee hath been cast into hell , knowes no other heaven then to doe mischiefe . but for a man to open the sins , the wounds of his neighbour , not with desire to put him to torment , but that the chyrurgion may search and salve them , is an action most charitable . there are divisions . but did not saint paul in the 2. verse of this chapter prayse the corinthians ? now i commend you brethren , that you remember me in all things , and keepe the ordinances as i delivered them to you . were they growne so bad since the beginning of this chapter ? or doth saint paul with saint augustine write a retractation of what hee had written before ? is this faire dealing , that hee who formerly had by his commendations given the corinthians a generall acquittance from al their faults , should now come over them with an after-reckoning , and charge them with the sin of divisions ? 1 some answer , * omnia , id est pleraque omnia . so that al the ordinances are to be expounded the greatest part of them . 2 others by ordinances understand onely certaine ecclesiasticall * rites and ceremonies , touching the discipline of the church , which had no necessary influence , either on doctrine , or manners ; so that the corinthians might be observant of all these , and yet peccant both in life and beliefe . if this bee the meaning , then let us take heed , that though we be whole in discipline , wee be not halting in doctrine , though sound in ceremonies , not sick in manners , ther being no such inseparable connexion betwixt the one & the other , but that a man may observe all orders in church service , and yet be disorderly in his life & conversation , lightning oft times breaks the sword , yet bruises not the scabard ; so error and vitiousnesse may breake all piety and religion in us , though in the mean time the sheath of religion ( formall decency , and outward conformity ) remaine in us sound and entire . * calvins opinion is that the apostle commending the corinthians , meaneth the maine and general body of the church , though there might be many straglers justly to be reproved , confessing laborassè quidem alios alijs vitijs : interea tamen ab universo corpore re tentam fuisse formam quam commendaverat . that church therefore is , and is to be counted & commended for a good church , whose head is whole , heart healthful , all vital parts entire , though having a lame leg , a bleared eye , a withered hand , some bad and vitious members , belonging unto it . and i partly beleeve it . that is , i beleeve some of you are guilty of this fault , though others be innocent . generall censures condemning whole churches are altogether uncharitable . angle out the offenders by themselves , but take heed of killing all with a drag-net : and grant many , yea most to be faulty , yet some may be guiltlesse . wickednesse was not so generall a rule in sodome , but that righteous lot was an exception from it . see obadiah ( as a iewell in the head of a toad ) steward of ahabs wicked houshold . yea , seeing impiety intrudes it selfe amongst the thickest of gods saints , ( even drowning cham in noahs arke ) just it is that god should have some names even where the trone of satan is erected . let us therfore follow the wary proceedings of iehu , 2 king. 10.23 who being about to kil baals priests , caused a strict search before to be made , search and look that there be here with you , none of the servants of the lord , but the servants of baal only . so when wee are about with censuring , to murder the credits of many together , let us take heed that there be not some orthodoxe amongst those whom we condemn al to be hereticks ; some that desire to bee peaceable in this our israel , amongst those whom wee condemne for all factious schismaticks . but these words [ i partly beleeve it ] may thus also be expounded , as wel of the faults , as of the persons , as if he had said , i beleeve these accusations only in part , and hope they are not so bad , as they are reported . when fames are brought unto us from good hands , let us not be so incredulous , as to beleeve no part of them ; nor so uncharitable as to beleeve all ; but with saint paul partly beleeve it . the good man carrieth a court of chancery in his owne bosome , to mitigate the rigour of common reports , with equall and favourable interpretations . because fame often creates something of nothing , alwayes makes a great deale of a little . 't is true of fame what is said of the devill : it has beene a lyar from the beginning . yea , and sometimes a murderer . absalom slew one of davids sonnes , and fame killed all the rest , 2 sam. 13.30 . because men in reporting things often mingle their own interests and ingagements with their relations , and making them bettter , or worse , as they themselves stand affected : water resembleth both the taste and colour of that earth , through which it runneth , so reports rellish of their relators , and have a blush and a smack of their partiall dispositions , and therfore such relations are not to be beleeved in their full latitude , extent , and dimension . those that will beleeve nothing of what they heare reported , though warranted by never so good witnesses . though they be perswaded , they will not be perswaded , and will not credit any accusations though never so just . yea , sometimes are so farre from trusting the tongues of others , that they wil not trust their owne eyes : i beare them witnesse these men have charity , but not according to knowledge . but where too much charity hath slaine her thousands , too little hath slaine her ten thousands . more men there be who take all reports upon the credit of the relators , and never weigh them in the scales of their owne judgements , to see if they bee too light or no : yea , some are so excessive in this kind , their beliefe out-stretcheth the report ; what is told them to be done out of ignorance , they beleeve to be out of knowledge , what is told them to be done out of infirmity , they beleeve to bee done out of presumption ; they need not say with the man in the gospel , lord i beleeve , helpe my unbeleefe ; but lord pardon my too much beliefe , pardon my over-credulity ; in that i beleeve all , and more than all reported . to conclude , let not our beliefes be altogether of clay to receive any impression , nor altogether of iron , to receive none at all . but as the toes in the image of nebuchadnezzars dreame were partly iron , and partly clay : so let our beliefes be composed of charity , mixt with our credulity , that when a crime is reported , wee may with saint paul partly beleeve it . verse 19. for there must be also heresies among you , that they which are approved , may be made manifest among you . here saint paul argueth a minore ad majus , being the more easily induced to beleeve there might be divisions among them , because also there must be heresies . heresies are worse than schismes , false doctrines more dangerous than divisions . the former , sinnes against faith ; the later , against charity ; and though these two graces be sisters and twins , yet faith is the eldest and choycest . however , as children use to say , they love father and mother both best : so let us hate heresies and schismes both worst . the rather because schisme is a fit stock to graft heresie on ; yea of their owne accord , old schismaticks ripened with age , grow young heretikes , witnesse the donatists , who ( as saint * augustine saith ) were but pure schismaticks at first , and turned heretikes afterwards . what is a heresie ? a demand very important to be answered , seeing saint paul saith , acts 24.14 . after the way which they call heresie , so worship i the god of my fathers . heresie is an errour in the fundamentals of religion , maintayned with obstinacy . it must be in the fundamentals . in the primitive church many were too lavish in bestowing the name of heretike on those which dissented from the church , in [ as i may say ] veniall errours . a charitable man would have been loath to have beene of the jury , to condemne iovinian for an heretike , on no other evidence , than that hee maintayned marriage in merit to be equall with virginity . as therefore by those many kings mentioned in the old testament , thirty and one in the little land of canaan , iosh. 12.24 . is meant onely toparchs , not great kings , but lords of a little dition , and dominion ; so in the ancient catalogues of heretikes [ especially of that which * phylaster made ] we may understand in some of them onely erroneous persons , swarving from the truth . the next thing necessary in an heresie , is that it be maintained with obstinacy , which is the dead flesh , making the greene wound of an errour , fester into the old soare of an heresie . those two hundred men of ierusalem , 2 sam. 15.11 . who followed absolom to hebron in their simplicity , and knew not any thing ; cannot properly be counted traytors or rebels : no more can people purely erroneous , who doe not bolt and barre their eyes against the beames of truth , but willingly would imbrace it , if delivered unto them , and maintaine an errour out of conscience , not knowing the truth be accounted heretikes . charitable therefore was the cautiousnesse of epiphanius , who would not condemne the anthropomorphites for heretickes , ( who mistaking some places of scripture , which speake of gods eyes , feet , and hands , conceived him to bee of a bodily substance ) but rather imputed it to their simplicity , than obstinacy , rusticitati eorum tribuens . whether doth every heretike maintain that which in his owne conscience he knowes to be false ? no : perchance some heretikes at first may strive to defend errors , even against the reluctancies of their own judgements , and god may afterwards justly take from them , that light which they thrust from themselves ; and as great lyars tell lyes so long till at last they themselves beleeve them to bee true : so many heretikes so long mainetaine falshoods against their judgement , till at last being delivered up to a reprobate mind , they beleeve their very errours to be truth . and wee will take just occasion to describe those qualities , which dispose a man to bee a father , and founder of an heresie . 1 he must be abominably proud : pride is the key of the worke , especially spirituall pride ; when one is elated with conceited sanctity above others , chiefly he wil snarle with his superiours , and quarrel with men in authority , that those are before him in place , which are behind him in piety . 2. to pride add discontentment , that his preferments bare not proportion to his supposed deserts ; thus arius would be an arian , because he could not bee a bishop . 3. learning void of humility . the serpent was the subtilest of all the beasts in the field , gen. 3.1 . in this kind a dance is no dish for the devilstooth . but in default of learning , good naturall parts will serve the turne , especially memory ( which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ a wonder-working facultie ) and a fluent expression ▪ so that when hee calleth for words , gad : behold a troope commeth . if both learning and natural parts bee wanting , yet ( as when the golden shields were taken away , rehoboams brazen shields did the deed , and made as much glittering , 2 chron. 12.10 . ) boldnesse and brazen-fac't impudence will supply the place , especially if hee trades with the vulgar , broaches dregs , and founds a dull and sottish heresie , which hath no affinity with learning . to varnish all these , there must bee pretended piety , and austerity of life , and how fowle or filthy soever the posterne or back-doore be , the doore which opens to the street , must be swept and garnished : put all these together , pride , discontent , learning , ( at least-wise good parts , or impudency ) pretended sanctity , and they spel together haeresiarcham , one cut and carved out to be ring-leader and captaine of an heresie . to prevent these mischiefes , let such men pray to god for humility ( that vertue which is most worth , yet costeth the least to keepe it ) and beware of spirituall pride , which is the hectick fever of the soule , feeding on the very moisture of the heart of piety . let them beware of discontentment , which is a direct quarrelling with god , who is the fountaine of all preferment , though men may be the channell ; and hee who hath the least from him , hath more than he deserveth : and grant preferment is denyed thee , bee not so childish to cast away a crowne , because thou canst not get a counter ; willingly throw away thy soul , and foolishly revenge the fault of the times , ( as thou countest it ) upon thy selfe . lastly , if god hath bestowed good parts upon thee , pray to him to sanctifie them to thee , otherwise the greatest memory may soone forget it selfe , and a fluent tongue may cut his throat that hath it . so much for the character of an arch-heretike . but those whose barren wits want pregnancy to be the mothers of heresies , may notwithstanding serve for dry nurses to feed and foster them ; and to this purpose the devil will make use of them . a plaine follower of an heresie may bee thus described : first he must be ignorant , for hee that knowes nothing will beleeve any thing ; these bee maidens for their religion ; and therefore the opinion , which first woed them , first wins them , first come first served . old seducers , as it is 2 tim. 3.6 . creepe into houses , and leade captive silly women laden with sinnes , led away with divers lusts , ever learning , and never able to come to the knowledge of the truth . secondly , desirous of novelty : it is an old humour for men to love new things , and in this poynt even many barbarians are athenians . lastly , ( what resulteth from the two former ) they must have the persons of men in much admiration , doting on some fancied mans parts and perfections , and entertayning any thing he saith , because he said it . to prevent these mischiefes , that men may not be followers of heresies , let the meanest parted labour to attaine to some competent measure of knowledge in matters of salvation , that so hee may not trust every spirit , but be able to try whether he bee of god , or no ; beleeve no man with implicite faith in matters of such moment ; for hee who buyes a iewell in a case , without ever looking on it , deserves to be couzened with a bristoll stone , instead of a diamond . secondly , kill the itch of novelty in thy soule , practising the prophets precept , ier. 6.16 . thus saith the lord , stand yee in the wayes , and see , and aske for the old pathes , where is the good way , and walk therein , and yee shall find rest for your soules : lastly , love and admire no mans doctrine for his person , but rather love his person for his doctrine . and now to returne to the very words of the text . there must be also heresies . there is a double must , or a two-fold necessity of things being ; first an absolute necessity ; when the thing hath in it selfe the cause of its necessary being : thus god alone must be : ( for what can bee , if being it selfe be not ) and must bee good , and must bee true . secondly , a conditionate must , or a necessity , ex hypothesi , which must needs bee if such a thing be granted before . as suppose the sun be risen , and it must bee day . such a conditionate necessity is this in the text : for upon the presupposition of these two things which cannot be denyed ; that the devill goeth about like a roaring lyon seeking whom he may devoure , and that the flesh lusteth against the spirit , making men prone to all wickednesse ; hence it followeth ther must be heresies . thus he that beholdeth a family , and findeth the master to be carelesse , the mistris negligent , the sons riotous , the servants unfaithfull ; hee may safely conclude that family cannot bee safe , but must be ruined : there must be heresies ; paralel to that , luke 17.1 . it is impossible but that offences should come : but farre bee it from us to conceive that god imposeth a fatall necessity , or by the irresistablenesse of his decree , urgeth or enforceth any to bee heretikes ; their badnesse he wisely permits , but in no wise is the cause or author thereof . among you . you corinthians , though men of excellent parts and endowments , are not priviledged from having heresies among you ; yea happily because of your excellent naturall gifts are more disposed thereunto . or take it generally among you christians , for properly heresies have their rise , and originall out of the church , and issue thence , according to the 1 iohn 2.19 . they went out from us , but they were not of us ; for if they had , &c. i see not therefore how epiphanius can well make platonists and pythagoreans to bee heretikes ( the latter for their opinion of transanimation ) seeing neither of these were ever of the church . that they which are reproved may be made manifest among you . that they whom god from all eternity in his secret councell hath approved , may have their epiphany and manifestation unto the world , that thus discovered , they may receive from men a testimoniall of their soundnesse , and sincerity . not that god hereby gaineth any accession of knowledge ( fore-knowne unto god are all his workes from the beginning of the world , act. 15.18 . ) but others hereby are certified and assured of that which was doubtfull before : thus often times gold-smiths , though they themselves bee sufficiently satisfied of the goodnesse of the gold , yet putteth it to the touch , to content the beholders . and hereby also those which are not approved are made manifest . many who doe {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , make a brave shew in the flesh , and carry it in a high tryumphant way , wil prove but base when brought to the tryal . whilst many unknowne man , of whom the world tooke no notice , not suspected for any worth , shall acquit themselves valiant , and appeare glorious to god , and all good men : many a bright candle formerly hid under a bushell , of a private and obscure life , shall then be set on a candlestick , and shine forth to the world : and shall cause , 1 glory to god , who shall be honoured and praysed in these his servants , and as it is matth. 9.8 . the multitudes will marvell , and glorifie god which hath given such power unto men . 2. honour to these his champions of the truth . never had athanasius so answered his name , and beene so truly immortall in his memory , but for opposing of the arrians . never had saint augustine beene so famous , but for quelling of manicheans , pelagians , donatists , and whom not for all his heretikes lay pat for his hand to dash them in peeces . 3. clearing to the truth : her old evidences which have layd long neglected , wil then be searched and found out , her rusty arguments will be scoured over , and furbished up . many will run to and fro , and knowledge shal be increased . those which before shooting at the truth , were over , under , or wide , wil now with the left handed gibeonites hit the marke at an haires bredth , and faile not : many parts of true doctrine have bin but slenderly guarded , till once they were assaulted by heretikes , and many good authors in those points which were never opposed , have written but loosely , and suffered unwary passages to fall from their posting pens . but when theeves are about the countrey , every one will ride with his sword , and stand on his guard ; when heretikes are abroad in the world , writers weigh each word , ponder each phrase , that they may give the enemies no advantage . 4. confirmation to weake christians , many whose hearts and affections were loyall to the truth , but likely to be overborne by the violence of the opposite party ; will hereby bee strengthened , and established in the right . 5. those will bee reduced , who ( as agrippa said of himselfe , act. 26.28 . that hee was almost a christian ) are almost heretikes , not as yet formati & radicati heretici , but such as well going , ( or rather ill going that way ) will plucke one foot out of the snare , and will returne to the bosome of the church . 6. lastly , the hardned will bee made unexcusable , who obstinately persist in their errours : they cannot plead they lost their way , for want of guides , but for meere wilfulnesse . and thus god is so good , hee would suffer no heretikes to bee in the world ; were hee not also , so strong and so wise , that hee can extract thus many goods , by permitting them . vers . 20.21 . when you come together therefore into one place , this is not to eate the lords supper . for in eating , every one taketh before other his own supper ; and one is hungry , and another is drunken . of the sense of the first of these verses are many and different opinions , both what is meant by this is not to eate , and the lords supper . omitting varietie of interpretations , we wil embrace that which wee conceive the best . this is not to eate the lords supper . as if hee had said : true it is yee corinthians , when yee come together to one place , you eate the lords supper ( meaning the body and blood of christ in the sacrament , so expounded by * saint augustine , and ambrose , with many other latine writers ) and yet though you eate it , you doe not eate it . you perform the materiall part of the action , but leave out the life and soule thereof , not doing it legally and solemnely according to christs institution such is your want of charity , and excesse of riot in your love-feasts [ which you eate before the sacrament ] whereby your soules are disturbed , distempered , and quite put out of tune to eate the supper of the lord , as yee ought . a duty not done as it ought to be done , is in effect not done at all . [ esay 64.7 . ] there is none that calleth upon thy name that stirreth up himselfe to take hold of thee . 〈◊〉 at the true church of god , in whose 〈◊〉 it is spoken ( as antiquity expounds it , and may bee demonstrated by unanswerable arguments ) do any times wholly neglect , though too often negligently performe their calling on god ; not doing it with that faith , and constancy , care , and fervencie , devotion , and diligence , as they ought , and god requires ; they did not call on god , in the same sense as saint paul speaketh this is not to eate . it will abate their pride , who rest on opus operatum , as bad divinity as latine . for a deed done , is a deed not done , where the manner of the doing confutes and confounds the matter of the deed . yea , in the best of gods children ; as gideons army of two and thirty thousand , did shrinke to three hundred , iudg. 7.6 . so it is to bee feared , that their so many sermons heard , prayers made , almes given , which they score up to themselves , and reckon upon , will shrinke in the tale , when god takes account of them ; and prove sermons not heard , prayers not made , almes not given , because not done in forme as he requires . yet it is some comfort unto us , if all our actions proceed from faith , and ayming at gods glory ; so that the faylings be rather in the branches , and leafes , than in the roots of our performances . as for the vnregenerate , they so remayning have in them laesum principium of all true pious workes , all their divine actions are none at all . it being true of their whole list , what * one writes of the yeare of our lord , 903. annus sua tantum obscuritate illustris , famous only for this , that nothing famous was done in it , and the whole story thereof a very blanke . for in eating every one taketh before other his owne supper . herein the apostle reproveth their abuses in their love-feasts , whose institution , declination , and corruption , we will briefly describe . their institution . love-feasts were founded on no expresse command in holy write , but only on the custome of the church , who immediatly before the receiving of the sacrament , as appears both by the text , and s. augustines * comment on it ; ( though saint chrysostome makes these love-feasts to bee after the taking of the eucharist ) used to have a great feast , to which all the poore people were invited , on the charges of the rich . this they did partly in imitation of our saviour , who instituted the sacrament after a full supper ; and partly in expression of their perfect love , and charity towards all men . their declination . but the number of the rich men encreased , not proportionably with the poore , 1 cor. 1.26 . behold your calling , that not many wise men after the flesh , not many mighty , not many noble are called . the church ( in time of persecution , especially ) is like a copse , wherein the under-wood growes much thicker , and faster , than the oakes . hence came it to passe , that there were few hosts , many guests ; few inviters , many to be invited , and the burden growing heavie , lying on few backs , they wholly omitted the poor , who loath to come without any invitation , [ the warrant to keepe a guest from trespassing on good manners ] were excluded from their feasts . their corruption . thus love to men in want , was quickly turned into want of love , mare euxinum , into mare axinum , love-feasts into no-love-fasts . ( thus too often charity is changed into bargaining , hospitals turned into exchanges , wherein those are taken in , that can give ; and those left out , that have nothing . ) the poore people in corinth did see , and smell , what the rich men tasted , tantalizing all the while , and having their penury doubled by the antiperistasis of others plenty ; yea , ryot and excesse ; for some of them were drunken . yet marke by the way , that saint paul doth not plant his arguments poynt-blanke to beat these love-feasts downe to the ground , wholly to abrogate and make a nullity of them , but onely to correct and reforme the abuses therein , that there might be lesse ryot in the rich , and more charity towards the poore . let not things simply good in themselves , be done away for their abuses ; abraham said unto god , gen. 18. to slay the righteous with the wicked , that be farre from thee , and farre be it from us , to casheare the good use of a thing , with the ill abuses annexed thereunto . hee is a bad husband , that having a spot in his coat , will cut out the cloath , not wash out the dirt . wherefore in matters of a mixt nature , wherin good and bad , are confusedly jumbled together ; let us with the fire of judgement try the drosse from the gold ; and with the fanne of discretion winnow the chaffe , from the corne . for in eating every one taketh , &c. by every one , understand not every particular person , in the church of corinth , [ for then how could some bee hungry . ] but every division , the faction of paul a part , of apollo a part , the sect of cephas by it selfe . his owne suyper . meaning that love-feast , or plentifull supper whereof formerly , therefore called their owne , both because severally provided for their owne faction , as also in distinction of the lords supper , which they tooke afterwards . and one is hungry . here is nothing in the poore to be condemned . for that they were hungry , was no sinne in them , but their punishment ; gods pleasure , and the rich mens fault . poverty sometimes keeps men innocent , whiles abused wealth makes rich men to offend . something is here in the poore to bee commended , that they would be hungry . our age affords such unmannerly harpies , they would have snatched the meat out of the rich mens mouthes . some will not want a fire , if there be fewell in their neighbours yard : but o let us not unlawfully remove the land-mark of our estates . let us rather trespasse against modesty , than honesty , goe naked , than steale clothes ; be hungry , and fast , than feast on forbidden food . and another is drunken . is it credible that any of the corinthians being about to receive the sacrament , would be so farre overtaken , as to be drunken ? surely not so drunken , as he , prov. 23.35 . they have stricken mee , said hee , and i was not sicke , they have beaten me , and i felt it not . they pronounced not siboleth , for shiboleth ; so that it might have beene said to them , as it was to saint peter , thy very language betrayeth thee . sure their tongues , eyes , and feet , were loyall enough to preserve their masters credit . so then by drunken here , understand the highest flight , and pitch of mirth . and as hearbs hot in the fourth degree , are poyson ; so summa hilaritas , is ima ebrietas , the highest staire of mirth , is the lowest step of drunkennesse . there is a concealed drunkennesse , which no informer can accuse , no witnesse can testifie , no earthly iudge can punish ; yet is it lyable to a censure in the court of heaven , and counted drunkennesse in the eyes of god . and though others cannot perceive it in us , wee may take notice of it in our selves , especially if wee examine our selves . 1. by our unaptnesse to serve god in our generall , or particular callings . 2. by the quantity of the liquor wee have drunke . 3. by the company with whom wee drinke . for as some who of themselves , never take notice of their owne fast going , yet are sensible of it , when they heare some of their company , whose legs are not so long , and so strong , begin to complaine ; so though of our selves we find no alteration in our owne temper ; yet if any of our companions in drinking , who started from the same place , and ran the same pace with us , begin to be tyred , let them bee our monitours , that is high time , claudere jam rivos , to leave off our course , as being already drunkennesse before god . let us not walke to the utmost bounds of what we may , nor take so much liquor , as perchance we may justifie . it was permitted to the iewes to beat a malefactor with forty stripes , deut. 25.3 . yet they never exceeded nine and thirty , as appeares by their scourging saint paul , to whom no doubt , they used their greatest cruelty , 2 cor. 11.27 . let us not stretch our christian liberty to the utmost ; he that never will drinke lesse than he may , sometimes will drinke more than hee should . but why is here mention of drunkennesse onely , and not of gluttony , seeing probably at such great feasts these twin-vices goe together ? the apostle only instanceth in that sinne , which is most obvious , and appearing to sight : gluttony is scarce discernable in him that is guilty of it ; quia per esum necessitati voluptas miscetur , quid necessitas petat , & quid voluptas suppetat , ignoratur , saith gregory , * necessitie in eating , so incorporates it selfe with delight , that they are hardly to be distinguished . besides , as thunder and lightning , though they come together , yet lightning first arriveth to our sight : so though probably at the corinthians feasts , gluttony and drunkennesse were both joyned together in the same person , yet drunkennesse was soonest and easiest discerned . verse 22. what have yee not houses to eate and drinke in , or despise yee the church of god , and shame them that have not , what shall i say unto you ? shall i prayse you in this ? i prayse you not . mvst you needs make the house of god the place of your feasting ; if you be disposed to bee merry , have yee not houses wherein yee may doe it with more privacie , and lesse offence ? or dispise you the church of god ? doe you under-value the place set apart for gods service , to convert it into an ordinary banquetting-house . this is the exposition of all greeke writers , who expound it the materiall church ; and their opinion is much favoured , by the antithesis and opposition in the text , betwixt church and houses . hence it appeares , that these love-feasts ( which of late by the rich mens covetousnesse , were inclosed into a private courtesie , which at the first were a common charity ) were to their greater abuse , kept in the church , or place of publike meeting . only duties pious , and publike are to be performed in the church . duties publike and not pious more befit a guild-hall or towne-house ; duties pious , and not publike more become a closet , psalme 4.4 . commune with your heart in your chamber , and be still , whilst duties publike , and pious beseeme a church , as proper thereto . too blame those that turne the church into a counting-house , there to rate their neighbours , both to value their estates , and too often to revile their persons ; others make it a market-place , there to bargaine in ; yea some turne it into a kennell for their dogs , and a mew for their hawkes , which they bring with them . surely if christ drove out thence sheep and doves , the emblems of innocencie , he would not have suffered these patterns of cruelty , to have abide in his temple . but most latine writers expound these words ; or despise yee the church of god , of the spirituall church . the rich corinthians in not inviting the poore , made balkes of good ground , chaffe of good corne ; yea , refuse of gods elect. but not inviting the poore , was not despising them . a free-will-offering is no debt . in gratuitis nulla est injustitia . seeing therefore it had beene no sin in the corinthians , wholly to have omitted their feasts ( as being not commanded by gods word ) it could bee no offence to exclude any guests at their pleasure . this is true of civill and ordinary entertainements : but these being entitled love-feasts , and charity pretended the maine motive of them , poore people were the most proper , should have beene the most principall guests . besides , if not christianity , yet civility ; if not grace , good nature , might have moved them , whilst they gorged themselves , to have given something to the poore , which stood by . to let them look on hungry , was a despising of them in an high degree , a scandalum magnatum , censurable in the star-chamber of heaven : thus to wrong their peeres in grace here , and glory hereafter . hee that despiseth the poore , despiseth the church of god . whereof they are a member inferiour to none in piety ; ( god hath chosen the poore of this world to be rich in faith , iames 2.5 . ) superiour to all in number . now he that pincheth the little toe , paineth the whole body ; the disgracing any member , is the despising the whole church . let us beware of affronting those in want , upbrayding their rags with our silkes ; setting our meat before their eyes , only to raise their appetites . he that hath the things of this world , and seeth his brother to want , how doth the love of god dwell in him ? and shame them that have not . not , that have not houses , though perchance but homely , and hired ; but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , those that have not wealth , and substance to pay the shot , and goe to the cost to invite you againe . what shall i say , shall i prayse you in this ? pastours may , and must prayse their people wherein they doe well . 1. hereby they shall peaceably possesse themselves of the good-wils of their people , which may much advance the power and efficacie of their preaching . 2. men will more willingly digest a reproofe for their faults , if praysed when they doe well . 3. vertue being commended doth increase , and multiply ; creepers in goodnesse will goe , goers run , runners fly . those ministers to bee blamed , which are ever blaming , often without cause , alwayes without measure ; ( whereas it is said of god , hee will not be alwayes chiding , psame 103.9 . ) these preachers use their reproofes so commonly , till their physicke turnes naturall , and will not worke with their people . doe any desire to heare that which themistocles counted the best musicke ; namely , themselves commended ? on these conditions , wee ministers will indent with them ; let them find matter , wee will find words ; let them doe what is commendable , and blame us if we commend not what they doe . such work for us would be recreation ; such employment , a pleasure , turning our most stammering tongue , into the pen of a ready writer to : reprove is prest from us , as wine from grapes ; but prayses would flow from our lips , as water from a fountaine . but alas how can we build , when they afford us neither brick , nor straw ? how can wee prayse what they doe , when they will not doe what is to bee praysed ? if with ahab they will doe what is evill , then with micaiah , wee must alwayes prophesie evil unto them . in this i prayse you not . ministers must not commend their people when they doe ill . 1. dishonourable to god . 2. dangerous to the ministers . that embassadour , who being sent to proclaime warre , pronounceth peace to rebels ; ( there is no peace , saith my god to the wicked , esay 57.21 . ) deserves at his returne , to bee preferred to the gallowes . 3. dangerous to the people , who are soothed in their sinnes : honey-dewes , though they be sweet in taste , doe black and blast the corne ; so those who prayse their people , without cause , are cruelly kind unto them , it is pleasant to the pallate of flesh , but destroyeth and damneth the soule . it were to be wished , that as those that live under the equinoctiall at noon-day , have no shadowes at all ; so great men should have no shadowes , no parasites , no flatterers to commend them , when they least deserve it . but why doth saint paul deale so mildly with the corinthians , i prayse you not ? me thinkes hee should have made his little finger , as heavie as his loynes . o yee corinthians , i excommunicate every mothers child of you , i damne you all to the pit of hell , and deliver you to satan for your sinne of drunkennesse , at the receiving of the sacrament , never to be absolved , but on your most serious and solemne repentance : otherwise , considering the corrupt humour in the corinthians , the apostles purge was too gentle for them . theophylact answers ; that saint paul reproves the rich men the more mildly , lest otherwise they should be implacably incensed against the poore , fretting against them , as the causers of the apostles anger . 2. it was the first time hee told the corinthians of their fault , and therefore used them the more gently , on hope of their amendment . this corrupt humour in the corinthians , was not as yet growne tough , bak't and clodded in them by custome , and therefore the easier purged and removed . ministers must use mildnesse , especially at their first reproving of a sinne . yea god so blest the mild serveritie of saint paul , that the corinthians reformed all their errours ; for no fault reprehended by the apostle in them in this first epistle , is taxed againe in the second epistle ; a very strong presumption , that all those faults were amended . now whereas wee find such abuses in the church of corinth , presently after it was newly planted : we may learne corruptions will quickly creepe into the best church . thus saint paul no sooner went back from the galatians , but they went back from his doctrine , gal. 5.7 . yee did run well , who did hinder you ? and as we reade of mezentius , a cruell tyrant , who joyned dead corpes to living men , and so killed them with lingering torments : so some seducers in the church of galatia , sought to couple the lively grace of god , and active faith with the dead letter of the law , and old legall ceremonies long since dead , buried , and rotten , in the grave of our saviour . if it be done thus to the greene tree , what shall be done to the dry ? if primative churches , whilst the apostles which planted them , were alive to pruine them , had such errours in them , no wonder if the church at sixteene hundred yeares of age may have some defaults . moses said unto the israelites , deut. 31.27 . behold while i am alive with you this day , yee have beene rebellious against the lord , and how much more when i am dead . so if while saint paul survived , churches were so prone to decline , what can be lesse expected in our dayes : it was therfore well concluded in the 39. session of the councell of constance * : that every ten yeare at the farthest , there should bee a generall councell held , to reforme such errours in the church , as probably in that time would arise . verse 23. for i have received of the lord that which i also delivered unto you , that the lord iesus , the same night , in which hee was betrayed tooke bread . after hee had fully reproved the corruptions of their love-feasts , commeth he now to reduce the receiving of the sacrament , to the first institution of christ : it is the safest way to correct all the errata's in the transcript , according to the originall copie : thus did christ in the matter of divorce , mat. 19.8 . but from the beginning it was not so . excellently saint cyprian ; wee must not heed what others did , who were before us , but what christ did who was before all . were this used betwixt us , and the papists , to cleare the streame of gods service , by the fountaine of its first institution , how soone would seven sacraments shrinke to two ? how quickly would creame , oyle , and spittle , fly out of baptisme , and leave nothing , but faire water behind ? how soone , &c. for i have received of the lord . how could saint paul receive it of the lord , with whom hee never convers't in the flesh , being one borne out of time , as he confesseth of himselfe . he received it . 1. mediately by ananias , who began with him where gamaliel ended . besides , ( lest the corinthians should say , that they received it likewise at the second hand , as well as saint paul ) he had it immediately from god , gal. 1.12 . for i never received it of man , neither was i taught it , but by the revelation of iesus christ . i also delivered unto you . the greeke is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . latine , tradidi vobis , english it as you please , i traditioned it unto you . nota ( saith a lapide on this place ) hunc locum pro traditionibus quas orthodoxi , verbo dei scripto adjungendas docento . bellarmine also starts traditions out of the same place . what eye-salve are their eyes anoynted with , that can see unwritten traditions here , when the apostle delivereth nothing , but is recorded in 3. evangelists , mathew , marke , luke . however hence we will take occasion briefly to speak of unwritten traditions ; the church of rome maintayning that the scriptures of themselves are too scant to salvation , except the course list of unwritten traditions be cast in to make measure ; and this they will have of equall authority with the written word . marke by the way . 1. this is the reason why romanists are so zealous for traditions , for finding themselves cast by the scriptures , they would faigne appeale to another judge : yea hereon are founded those points which get them their gaine , as purgatory , and the appurtenances thereof . hath not demetrius then reason to stand for diana , ( act. 19.25 ) when his goods and her godship must go together ? 2. though they lock up the scriptures in an unknowne language , and forbid the laity to reade them , yet they suffer traditions to bee preached and published to all in generall . such woodden daggers will never hurt popery to the heart , and therefore they suffer their children to play with these dull tooles , though not to handle the two-edged sword of gods word . 3. romanists will never give us a perfect list , and catalogue of their traditions , that we may know their set number , how many there be of them , but still reckon them up with an et caetera , leave still a plus ultra to place more in if need require . and as the athenians for feare they should omit any deity erected an altar , to the unknowne god : so the papists in summing up their traditions , will not compleat their number , but are carefull to leave blankes and void places for a refuge , and retreating place , that in case they be prest in disputation , and cannot prove their point by places of scripture , they may still plead it is a tradition . 4. whereas the word tradition is taken in severall senses , and there be many kinds of them , papists jumble , and confound them together . as cheaters use to cast their counterfeit coyne amongst good gold , hoping so to passe it away currant , and undiscovered : so they shuffle false and true traditions together in one heape , that the bad may goe off , under the countenance and protection of the good . wee will marre their mart , by sorting them into these severall rankes . 1. traditions in a generall sense are taken for things delivered , though in scripture by christ and his apostles ; thus saint basil cals baptising , in the name of the f : s. and h : g. a tradition . 2. for such matters of faith which are not found in scripture , totidem verbis in the words and sound ; but yet in the same sense , and substance , or at least may by faithfull consequence bee thence deduced as the trinity of persons , two wils in christ , his consubstantiality with god the father : thus lindan a papist cals originall sinne a tradition . 3. for such opinions , against which nothing appeares in scripture , and the church in all times , and ages , have maintained them , condemning the opposers for erroneous : as that the mother of christ was ever a virgin . 4. for such rites and ceremonies of the church ( no matters of faith ) which therein have beene used from great antiquity ; and therefore probably might have their original from the apostles ; as fasting in lent , though the manner , time , and continuance in keeping it was very different in severall churches . take traditions in the first and second acception , wee account them to have equal force and authority with the written word . in the third sense wee honour and embrace them as true : in the last acception wee approve and practise them as decent and ancient ; provided alwayes , they be not obtruded , as things necessary to salvation , but indifferent in their nature . but all this makes nothing for the blacke guard of romish traditions , which lag still behind some of them frivolous . as this apostolical tradition ; that a priest if against their wils they receive any money from wicked men they must in no case expend it on meat , but to buy wood , & coals . some impious and blasphemous worshipping of images , prayers to saints , the sacrifice of the masse , purgatory , &c. having nothing for them , much against them in gods written word . to draw to a conclusion . scriptures besides many others have two most principall priviledges above traditions : first , their infallibilitie , as being inspired by the spirit of god , 2 pet. 1.20 . so that yee first know this , that no prophecie of the scripture is of any private interpretation . vers. 21. for the prophecie came not in old time by the will of man ; but holy men of god spake as they were moved by the holy ghost . as for the authors of traditions , they might both falli and fallere , be deceived themselves , and deceive others : they might be deceived themselves , either by mis-understanding the traditions delivered unto them , or by mis-remembring , or by mis-relating them againe . they might deceive others , either unwillingly by these forenamed slips and infirmities , or else willingly and wittingly by venting those things as received from the apostles , which they had not received from them . and by usurpation , intitling the fancies of your owne heads , to bee apostolicall precepts . 2. the providence of god plainely appeares in his preserving of the scriptures against all oppositions . many a time from my youth up ( may the scriptures now say ) yea many a time have they fought against me from my youth , but they could not prevaile against me . neither antiochus before christ , nor iulian the apostate since him , nor the force of tyrants , nor the fraud of heretikes ( though the world of late hath scarce yeelded a wicked sharpe wit , that hath not given the scriptures a gash ) could ever suppresse them . their treading on this cammimell , made it grow the better ; and their snuffing of this candle made it burne the brighter . whereas on the other side , the records of traditions are lost , and those bookes wherein they where compiled and composed , aut in curia hominum , aut injuria temporis ; or by some other sinister accident are wholly miscarried , and no where appeare . papias is reported by * eusebius in five bookes to have contained all the apostolicall traditions , which they call the word not written , by bellarmine himselfe confessed , that these are lost . likewise clemens alexandrinus ( as the same eusebius storieth it ) wrote in a booke those traditions , which hee received from the elders , and they from the apostles , which booke the papists themselves at this day cannot produce . i will conclude all with gamaliels words , act. 5.39 . but if it be of god , yee cannot destroy it . had these bookes beene inspired by gods spirit , no doubt the same providence would have watched to preserve them which hath protected the scripture . let us therefore leaving uncertaine traditions stick to the scriptures alone , trust no doctrine on its single band , which brings not gods word for its security . let that plate be beaten in peeces , which hath not this tower-stampe upon it . that the lord iesus the same night , wherein he was betrayed . christ bestowed the greatest courtesie on mankind , when hee foresaw that hee should receive the greatest cruelty from them . o that wee were like minded with our saviour , to move fastest in piety , when wee draw neerest the center of death ; and then chiefly to study , to fasten favours on our enemies ▪ why did christ institute it then , and not before ? because dying men bequeath not their legacies till they make their wils , nor departing friends bestow their tokens , till they take their farewell . 2. because till then , the passeover ( a sacrament in the same kind ) did continue in full force , and the lords supper was not to bee lighted , til the passover was first fairly put out . seeing christ appoynted it a supper , how comes it now to be a dinner ? god hath instrusted the discretion of his church on just occasion , to alter some circumstances in the sacrament . true it is , such circumstances as are sacramental , not only of the commission at large , but also of the quorum nomina , whose absence or alteration , maims and mangles the sacrament , are unchangeable . but common , and ordinary circumstances ( such as is the time , place , kind of bread and wine ) the church hath power to alter , by vertue of a warrant left to it by christ . let all things be done decently , and in order . it was turned into a dinner . 1. to avoid the inconveniencies , which a full stomake surfetted , and surcharged will bring , as in the corinthians . 2. that our bodies which are like new barrels , whiles we are fasting , may first bee seasoned with the liquor of christs blood . let us thanke god that we are not necessitated to receive the communion in the night , as in the primitive church , in time of persecution , when christians to drink christs blood , did adventure the loosing of their owne . tooke bread . why did christ choose so cheap , and common a thing to exhibite his body in ? herein he graciously provided for the poor . had he appoynted some rich , and costly receit , the estate of the poore could not procure it for themselves , and the charity of the rich would not purchase it for others . 2. had he instituted it in some dear and precious element , happily people would have imputed the efficacie therof , to its natural worth , and working , not to christs institution . christ therefore chooseth plaine bread , a thing so meane in it selfe , it is not within suspition , to eclipse god of his glory , none can be so mad as to attribute to plaine bread it selfe , such spirituall operation . let us take heed , how we take snuffe at the simplicity of gods ordinance , say not with naaman : is not abanah , and pharphar , &c. is not the bread in the bakers panniers , and the wine in the vintners cellar as good , as that which is propounded in the sacrament ? and farre be it from us to seeke with our owne inventions to beguard that , which god wil have plaine ; rather let us pray , that our eyes may be anoynted with that eye-salve , to see majesty in the meanesse , and the state in the simplicity of the sacraments . but amongst such variety of others , such cheape elements to represent christs body in , why was bread preferred above all ? to shew our bodies can as well subsist without bread , as our soules without a saviour . it is called the staffe of bread , other meats are but as pretty wands to whisk in our hands . without bread no feast , with bread no famine . verse 24. and when hee had given thankes hee brake it , and sayd , take , eate , this is my body , which is broken for you ; this doe in remembrance of mee . and when hee had given thankes . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . so it is luke 22.19 . but saint matthew , chap. 26.26 . hath it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hee blessed . yet let not these two words fall out , for they are brethren , of affinity in sense and signification : at this day {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hee gived thankes , hath christned the whole service of the eucharist . whensoever wee are to receive any food , wee are to give god thankes , but especially at sacrament . 1. it is our duty . god the lord paramount of the world , though hee hath made us in christ free-holders of all his creatures ; yet hath reserved thankes , as a quick rent for himselfe . 2. it is profitable for us , 1 tim. 4.45 . for every creature of god is good , and nothing to be refused , if it be received with thankesgiving ; for it is sanctified by the word of god and prayer . yea thanksgiving makes every creature both chew the cud , and cleave the hoofe the physician may forbid one meat , the divine cannot , it may bee against ones health , not ones conscience . true , the jewes life was a constant lent , from much forbidden meat ; but christians paying thankes to god , buy a license to eate any thing . hee brake it . to signifie how his body should bee broken for mankind . whilst therefore the priest in the sacrament breaketh the bread , let the peoples meditation attend his action , and conceive they see christs head , backe , hands , feet , side broken with the thorns , whips , nailes , speare . and hence it appeareth , that the celebrating of christs body in broken bread , is more naturall to christs institution , and more expressive in it selfe , than as the church of rome doth in a whole and entire vvafer . and said unto them , take . that is , take it in their hands , and put it to their mouth , not as the custome lately induced in the romish church , for the priest to put it in the mouth of every communicant . but it is pleaded for the popish custome that it is unmannerly for lay-men to handle christs body ; and therefore it is most reverence to take it with their mouthes . there is no such clowne in christianity as he , who will bee more mannerly than god will have him : it is most reverence for us to doe as god commands us , ahaz tempted god in saying , he would not tempt him , when god bid him aske a signe , esay 7.12 . those do little better , who more nise then wise , straine courtesie not to take christs body in their hands , when hee reaches it . 2. take it strictly , and our mouthes are as unworthy as our hands to receive christs body . no more sanctity in the one , than in the other , being both made of the same lump of flesh : but seeing it is christs pleasure to come under the roofe of our mouth , let him also passe through the porch of our hands . the rather , because it seemeth that wee entertaine christs body in more state , and with more observance towards it , when the more servants attend it , the more members of our body , using their service in receiving it . 3. lastly , the romish custome in putting it into their mouthes looseth the expression and significancie of the hand of faith . the taking christs body in our hands , mindeth us spiritually by faith , to apprehend and lay hold on his mercies and merits . and here let us take notice of the needlesse cavill of such , as snarle at the practise of our english church . because whereas christ said in a generality , once for all to his disciples , take and eate ; our church speaketh it to every particular person . vvee answer , this is no considerable variation from christs form ; for first it appeares not in the text to the contrary but that christ might speake these words severally to each apostle , though it be not expressed , because histories trusse up things in bundles , and omitting particulars , set downe only the totall summe . secondly god hath intrusted the ministers of his church to spin out his universall precepts and promises into particulars . thus mat. 28.19 . christ saith , teach all nations , baptizing them in the name of the father , &c. which the priest by the consent of all churches applyeth to each infant , i baptize thee , &c. this is my body . that is , that which signifies , signes , and presents my body , and sacramentally is my body , and which received with faith seales to thee all the benefits of my death and passion , not transubstantiated into my body , according to the popish opinion , whereof briefly . the doctrine of transubstantiation was first occasioned by the unwary speeches of damascen and theophylact. these seeing no present , and foreseeing no future errours about the sacraments were too transcendent , and hyperbolicall in their expressions , about the reall presence of christ in the sacrament : thus as oftentimes , lascivia calami , the dashes and florishes of a scrivener over-active with his pen , have afterwards beene mistaken to bee letters really intended : so the witty extravagancies , and rhetoricall phrases of these fathers , were afterward interpreted to be their distilled doctrinall positions : so dangerous it is for any to wanton it with their wits in mysteries of religion . but transubstantiation was never made an article of faith , till the councell of lateran ; no penalty imposed on the maintainers of the contrary , till the councell of trent . but let us heare some of their arguments . the text saith , this is my body , and therefore it is so plainely to bee understood . for scripture admits of a figurative sense as its refuge , not as its choyce , onely se defendo , to shield and shelter it selfe from non-sense and contradictions , otherwise the literall sense is to bee embraced . and therefore the holy spirit is so here to be understood , this is truly my body . from the literall understanding of these words flow many absurdities , and therefore wee are forced to fly to a figurative meaning . philosophy brings in an army of impossibilities , as that the same body at the same time should bee in severall places ; that accidents should subsist without a substance , &c. to wave these , the antiquity of faith excepts against it , it destroyes the nature of a sacrament , the same thing cannot bee the signe and seale of christs body , and the very body in substance . 2. wee are not to measure gods arme by our eye , his power by our understanding ; vvherefore non obstante , all pretended impossibility ; god doth turne the bread into his sonnes body , for nothing is impossible unto him . vvere it expressed in scripture , that it were gods will to turne the bread into christs flesh , wee would worke our selves to beleeve it , and make reason strike sayle to faith : so it is not gods power wee question , but his will and pleasure . but he saith , totidem verbis , this is my body , and dying men use to speake most plainely , with them figures are out of date , the flowers of rhetoricke fade , especially they write without welt or guard in their wils and testaments . a familiar trope or figure is as plain as no figure : even a child in age , is man enough to understand ; coole the pot , drinke off that cup . yea , many speake figures , who know not what figures meane : besides , christ at his death spake no other language , then what his tongue and his disciples eares were used too in his life time . i am the vine , i am the way , i am the doore . hee who is so sottish , as to conceive that christ was a materiall doore , sheweth himselfe to be a post indeed . which is broken for you . the flesh of christ was afterwards on the crosse literally broken , there was solutio continui , with the nayles in his hands , and feet : as for his bones , iohn 19.36 . not a bone of him was broken in the literall sense . but vertually and eminently in the same meaning , wherein it is said a broken heart , all his bones were broken , that is contrited and grinded with griefe and sorrow . doe this . in latine , hoc facite , which the papists expound sacrifice , this according to virgils verse , cum faciam vitula pro frugibus ipse venito . so much is the church of rome beholding to this poet , both for the sacrifice of the masse out of his eclogs , and limbus patrum out of the first booke of his aeneads . but seeing this action , doe this ; is injoyned as wel to the people as the priest ; and seeing none but the priest could offer proprij nominis sacrificium , it plainely appeares this cannot here be a proper sacrifice . in remembrance . wherein this doctrine is intimated : men are prone to forget gods favours unto them , except they be minded of them . the israelites had not this great goodnesse in remembrance : but were disobedient at the sea , even at the red-sea , psalme 106.7 . who would have thought that the deliverance at the red-sea would so soon have beene drowned in a deeper sea of oblivion . reasons of our forgetfulnesse . 1. the devils malice , who whilst we sleep in idlenesse , and negligence , stealeth into the memory , the muniment house of the soule , and embezileth , and purloyneth from thence the records of most moment and importance . 2. but not to play the devill with the devill , not to accuse him falsely , hee is not the principall cause of our forgetfulnesse , which floweth chiefly from the corruption of our nature ; which like a bolter lets all the floore passe , and keeps only the bean behind . but here wee must not understand the bare naked and empty remembrance of christs death , the calling to mind the history of his passion ( which the devils can doe , and the worst of men ) thus to remember christ were but to forget him ; but a remembrance cum effectu , the relying on his death with a lively faith , and applying his merits to our soules . vvhereof more largely hereafter . of mee incarnated , of me borne , of me circumcised , of me baptized , of me tempted , of me scourged , but especially of me crucified , and also of me ascended , and now glorified . verse 25. after the same manner also hee tooke the cup , when hee had supped , saying , this cup is the new testament in my blood , this doe yee as oft as yee drinke it , in remembrance of me . followeth now the other part of the sacrament instituted in the wine . he doubleth the elements to shew , that in christ is not only necessary and sufficient , but also plentifull and abundant , with assured redemption . too too blame then the church of rome , whose levites are guilty of that fault whereof benjamin was taxed , they have stolne away the cup . if to steale the chalice be the phrase whereby men expresse the highest sin , what sacriledge is it to steale the wine of the chalice , from whom it belongeth ? but it is a wonder if old theeves be taken without an excuse ; let us heare what these romanists plead for themselves . nature hath so put flesh and blood in a joynt patent , that they goe alwayes together . vvhere there is one , there are both , and where not both , neither . it is superfluous therefore to give the laity the blood the second time , who by concomitancie had received it before . indeed flesh and blood like loving play-mates were together in christs body , till torments forced them to part asunder : now we are to receive christs blood shed , not as it was at home housed in heavinesse ; but as payne banished it abroad and powred it out . vvherfore what god hath put asunder to bee taken severally and distinctly , let no man joyne together . but there be many inconveniences , yea mischiefes attend the layeties receiving of the vvine , as its sticking in their beards , spilling of it , &c. non debemus esse sapientiores legibus . god in the omnisciency of his wisedome surveyed the latitude of all occurrencies , yet beholding all future inconveniences present , hee appoynted the laity to drinke of the cup . vvine was then as subject to spilling , it hath not since gotten a more liquid or diffusive quality . but in severall places of scripture , no mention is made of wine , but of bread onely , as act. 2.4 . and the 46. continued breaking of bread from house to house , act. 20.7 . met together to breake bread . either bread by a synecdoche , is here put for bread and vvine , or else that phrase importeth their ordinary meetings , and civill feasts . but a cart-load of these exceptions , tekel , are weighed in the ballance , and found too light , to out-poyse christs institution . the wise shunamite woman , 2 king. 4.30 . was not content with the company of elisha's staffe and servant ; but as the lord liveth ( saith she ) and as thy soule liveth , i will not leave thee , she would not leane on the staffe , but on the staffs master , and would have him with her : so let us not be so foolish to depart from gods written word in the sacrament , concerning giving the laity the cup , for the company of humane arguments on our side ; but let us stick close to our commission , and then wee need not feare a premunire , so long as wee have the letter of gods law on our side . when hee had supped . christ did therefore institute this sacrament after supper , to shew that herein hee chiefly aymed not at the feeding of our bodies , but the refreshing of our soules . we are not to bring our devotion in our guts , and to come to the communion for belly-cheare ; like those that followed our saviour , iohn 6.26 . because they had eaten of the loaves , and were filled . no , wee are to come with more refined thoughts , and as for matter of bodily meat , containe our selves as after supper . this cup is the new testament in my blood . this cup , that is the wine in this cup . wee cannot scarce stirre a pace in scripture , without meeting with a figure , even in these testamentary expressions of our saviour : why then doe the papists make such newes , yea wonders at figures , then which nothing is more common ? is the new testament in my blood ; that is , the wine therein contained signeth unto you the new covenant of grace , which is ratified and confirmed in my blood ; that is by my death . for indeed it is the death of the testator that giveth life to the testament , and the will though sealed , is not sealed in effect , till the maker of the same be dead . but why is it called the new testament ; seeing it is an old one , and the same which was made to adam , ( the seed of the woman shall breake the serpents head ) often reiterated and confirmed to abraham , david , and others . indeed it was old in the promise , new in the performance ; old quoad substantiam & materiam faederis , new quoad modum clarioris manifestationis . it is said of those , that live within a mile or two of olympus , that they are under a constant & continued shade , which the height of the mountaine casteth upon them : so the jews and al the church of god before christs comming , lived in constant umbrages , and shadows , of types , figures , ceremonies , and representations ; al which were taken away , when our saviour , the sun of righteousnes did appear . therefore it is said in my blood as in opposition to the blood of kids , calves , goats sacrificed in the temple . other parts of the verse are expounded in the former . verse 26. for as often as yee eate of this bread , and drinke this cup , yee doe shew the lords body till hee come . vnder as often , is often included ; whence we gather , wee must frequently celebrate the lords supper . in the * primitive church it was done every day ; and fit it was the aqua vitae bottle should ever be at their nostrils , who were sounding every moment , and they needed constant cordials , who ever and anon had the qualmes of temptation in the time of persecution . this frquencie soone abated , when peace came into the church , which makes saint ambrose reprove the negligence of the easterne churches , * who received it but once a yeare : at this day our mother-church of england seeing her childrens backwardnesse herein , by canon compelleth them to receive , at the least thrice a yeare ; such is the necessity to force them by law to come to a feast , and to make a statute for hungry men to eate , and sicke folke to take physicke . but heare the arguments of some to the contrary ; that it is to be but seldome received . the passeover was celebrated but once a yeare , in whose place ( for sacraments never dye without heirs ) the lords supper succeeds . the passeover by god was stinted to bee used no oftner , in the lords supper we are left to our own liberty . finding therefore our continuall sinning , and therefore need thereof to strengthen us in our grace ; we may , yea must oftner use it , especially seeing all services of god under the gospel ought to bee more plentifull and abundant , than under the law . things done often , are seldome done solemnely . manna if rayned every day , is not dainty ; the frequent doing of it will make men perfunctory , and negligent therein . necessary duties are not to be left undone , for the inconveniences , which per accidens , through humane corruption may follow thereon : then sermons should be as seldome as apolloes smiles , semel in anno ; and prayers should not be presented to god every day , lest the commonnesse of the duty should bring it into contempt ; rather ministers are to instruct their people to come with reverence ; notwithstanding their frequent repayring thereunto . but long preparation is requisite to this action ; and therefore this sacrament cannot often be received . after the first grand preparation , whereby faith and repentance wee are first estated in gods favour , other preparations are not so difficult in doing , or tedious in time , as being but the reiterating of the same againe . the good huswife which scoureth her plate once a weeke , hath lesse worke than she that doth it but once in twelve-moneth . often preparing makes the worke easie , and fits men the sooner for the sacrament , though i am not altogether of saint * ambrose his opinion , that qui non meretur quotidie accipere , non meretur post annum accipere . whether is it of absolute necessity , that a man on his death-bed should receive the sacrament . hee is as weake in iudgement , as the dying man in body , who conceives it so . it is not the bare absence , but the neglect and contempt of the sacrament , which is dangerous . besides , that surely is not by god , made absolutely necessary to salvation , which in some cases is impossible to bee had . as in sudden death ; when the sicke man is gone , before the priest can come : in infectious diseases , when the priest cannot bring christs blood without the hazarding of his owne ; not to speake of the inconveniencie of giving it to those , who goe out of the world for pain to bring others into it . yea of such persons , who desire the sacrament , i find three sorts . some doe it out of meere fancy , who desire it because they desire it : ( like davids longing for the water of the well of bethlem ) can give no account of their humour therein . a second sort out of superstition . a third out of a true faith , and feeling of their infirmity . now charity thinketh no ill , hopeth all things . vve ministers beleeve all , to be of the later sort , and will not think much of our paines to tender our service unto them when sent for : but be it betwixt god and their consciences , let them take heed how they abuse gods ambassadours , and cause us to come on foolish occasions , to feed their owne fancies . you doe shew forth the lords body . the sacrament solemnly celebrated , doth represent , and set forth the death and passion of christ . this is the meaning of saint paul , galat. 3.1 . o foolish galatians , who hath bewitched you , that you should not obey the truth ; before whose eyes iesus christ hath beene evidently set forth , crucified among you : that is , christ was so powerfully and pathetically preached unto them in the word , his death so done to the life in the solemne , decent , and expressive administration of the sacrament , that the tragedy of christs death nigh ierusalem was re-acted before them . say not then in thine heart , how shall i get to ierusalem , to see the place of christs suffering ? see faith can remove mountaines , mount calvary is brought home to thee , and though there be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a great gulfe , or distance of ground , betwixt england and palestine ; yet if thou beest a faithfull receiver , behold christ sacramentally crucified on the communion-table ; say not in thine heart , how shall i remember christs passion , it was time out of mind , 1600. yeares ago ? christ here teacheth thee the art of memory , what so long was past is now made present at the instant of thy worthy receiving : stay pilgrims , stay ( would your voyages to the holy land had beene as farre from superstition , as hitherto from successe ) go not you thither , but bring palestine hither , by bringing pure hearts with you , when you come to receive the sacrament , for there , the lords body is shewed forth , as on the crosse . till i come . god till the worlds end , when hee commeth to judgement , will have a church on earth , wherin pastors shall administer , and people receive the sacrament . witnesse his promise before his death , mat. 16.18 . and the gates of hell shall not prevaile against it ; and another after his resurrection , mat. 28.29 . and loe , i am with you , alway unto the end of the world , with you in your selves and successour , persons and posterity : indeed the church may want things of luster , never of essence : it may want a glorious being , never a being , deus non decrit in necessarijs : the church is like the sunne , which may be clouded and eclipsed , yet stil remaineth , psal. 89.37 . a faithfull witnesse . besides , churches may fall away , but the church cannot ; the setting of the gospel in one place , will bee the rising of it in another : this is meant rev. 2.5 . i will remove thy candlesticke out of his place , not i will quench , or put out thy candle , but i will remove it , so that it shal still remaine in one place or other , till i come . and then sacraments shall be celebrated no more , but types shall give place to the truth , and shadowes shall yeeld to the substance : then all the weeke shall be one constant sabbath , and yet therein no sermons preached , nor prayers made , but all our lyturgie shall be praising of god . and now what remaineth , but that we cry from our hearts with the saints ; come lord iesus come quickly . verse 27. wherefore whosoever shall eate this bread , and drinke this cup of the lord unworthily , shall be guilty of the body and blood of the lord . loe these words present us with two principall parts . 1. the sinne . 2. the sinfulnesse of the sinne . the sinne is the unworthy eating and drinking of the bread and vvine of the lord . is any man so wel stored with grace , that he can eate these sacraments worthily ? one may doe an action worthily in a three-fold respect ; first worthily , dignitate aequalitatis , as the labourer is worthy of his hire , luke 10.7 . this exact worthinesse may claim and challenge a reward due unto it , and the denier or detayner doth this worthy party wrong and injury : now no saint can receive with this gods justice-proofe worthinesse , as appeares by their humble confessions , not out of complement , but consciousnesse of their faults , iacob , gen. 32.10 . iohn baptist , mat. 3.11 . yea , this worthinesse is waved by our church liturgy , at the communion , both ( as i may say ) in our grace before meat ; wee be not worthy so much as to gather up the crums under thy table , and in our grace after meat ; and though wee bee unworthy through our manifold sins to offer unto thee , &c. 2. the second is , worthily dignitate convenientiae aptitudinis , or decentiae , which consists though not in a perfect and exact proportion , yet in some fitnesse , meetnesse , and likenesse unto that which is required ; such phrases are frequent in scripture , mat. 3.8 . bring forth therefore fruits worthy of repentance ; that is , such as bear no open repugnancy and contradiction to the repentance you professe , but in some sort meet and agreeing thereunto . so , walke worthy of the lord , col. 1.10 . worthy your calling , ephes. 4.1 . worthy the gospel , phil. 1.27 . that is , let not your life shame your beliefe , breake not the commandements against the creed , let not your practise bee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with your profession . and wee must know , that peccata surreptitia , sinnes of infirmity ( not through their want of wickednesse , but gods store of mercy ) may stand and subsist with this worthinesse of conveniencie . in this acception wee understand in my text to eat worthily , that is so fitted and prepared , as may beare some resemblance and agreement to the solemnity of the worke wee goe about . 3. there remayneth a third kind of worthinesse , which is dignitas dignationis , the worthinesse of acceptance , when god for christs sake is pleased to take our actions in good worth . that is well spoken , which is well taken , and that man is worthy , who by god is accepted so to bee . indeed if base and ignorant people should cry one up to bee worthy , and prize pebles to bee pearles , hee is no whit the better for the over-valuing of him ; but if god pleaseth to esteeme men , worthy , things are as they are accounted by him , his valuing of them puts worth into them , i have blessed him ( saith isaac of iacob , gen. 27.33 . ) yea and hee shall be blessed ; god hath accounted them worthy ; yea , and they shall be worthy , as it is rev. 3.4 . they shall walke with me in white , for they are worthy . let us when wee come to the sacrament bring with us the worthinesse of fitnesse , and convenience ; and god of his goodnesse will be pleased to reward us with the worthinesse of acceptance . two sorts of people then doe eate and drinke unworthily . first , the vnregenerate , those which as it is heb. 6.1 . have not as yet laid the foundation of repentance from dead workes , and faith in christ , but remaine still in their pure , impure naturals , not ingrafted into christ . without this foundation , the faire side-wals of a good nature , and the proud roofe of all morall performances , will both totter and tumble to the ground . secondly , the regenerate , but guilty of some sinnes unrepented of , who eate unworthily till they have sued out a speciall pardon out of the court of heaven . come wee now to the sinfulnesse of the sin : shall bee guilty of the body and blood of the lord ; that is , they are offenders in the same forme with iudas and the iewes , guilty of shedding the blood , and wounding the body of christ : for as those that deface the stamp , or abuse the seale of a king , are entituled to be traytors , so the unworthy receivers of these elements , which personate & represent christs body , are interpreted to sin against the body of christ it selfe : some protestants have by gods providence escaped in their persons , and yet the papists to manifest their spite have burned their pictures at a stake ; christs person is shot-free from any mans malice , out of the reach of your cruelty , sitting at the right hand of god in heaven ; as for his picture , it is with us in the sacraments , and unworthy receivers shew to the shaddow , what they would doe to the substance if it were in their power , they push as farre as their short hornes will give them leave . but may one say ; grant unworthy receiving bee a grievous sinne , yet me thinkes too heavy an accent is put upon it to equalize it with the murthering of christ ; ionathan said , 1 sam. 14.43 . i did but taste a little honey with the end of my rod , and loe i must dye ; but more justly and grievously may the wicked communicant complaine ; i did but eate a morsell of bread , and dranke a draught of wine , and loe i must dye here , hereafter , temporally , and eternally ; yea my sinne is heigthned to be even with the sinne of iudas and the iewes , who wilfully embrued their hands in christs blood . how ever humane corruption may bee the advocate to plead herein , yet wee must count sinnes to be so great , as god esteemes them to be . hee seeth not as man seeth , nor judgeth he as man judgeth : hee will judge that to be pride , which wee count to be good carriage ; that lust which wee count love , that drunkennesse which wee good fellowship , and unworthy receiving which we perchance esteeme a fault , but not of the first magnitude , hee judgeth it the highest of any pardonable sinne , even guiltinesse of christ blood it selfe . learne wee from hence to measure and survey a sin in the true heigth , length , and bredth thereof . hearken not to the partiality of thine owne flesh , which wil make thine offences in number less , in nature lighter ; listen not to the suggestions of satan , which will never suffer us to see our sinnes truely , but is alwayes in the excesse or defect : when wee goe on in a sinfull course , hee beares us in hand , that our sinnes are small ; and when we are toucht in conscience he seeks to perswade us that they are too great , mountaines too big to bee drowned in the ocean of gods mercy ; but let us measure them by the square of gods word , an infallible rule that will not deceive us . to conclude , men generally hate pilate and iudas , if wee see them but in pictures our blood riseth at them , we could scratch them out with our nayles ; being more angry with them , then david with the rich man , that tooke away the poore mans ewe lambe ; whereas in some sense it may bee said of many of us , thou art the man . yet as for those which hitherto have not taken notice of the haynousnesse of this sinne , and through the want of consideration , have beene guilty of the body of christ ; let mee say to them what saint peter doth , act. 3.17 . and now brethren , i wot that through ignorance you did it : repent therefore , and bee converted , that your sinnes may bee blotted out ; and let us all pray with david , psalme 91.14 . deliver us from blood-guiltinesse o god , but especially from being guilty of the body and blood of thy sonne . verse 28. but let a man examine himselfe , and so let him eate of this bread , and drinke of this cup . let us know that some make these words [ let a man examine ] to be a bare permission and concession , that if they wil they may doe it . others make it a councell or advice ; that according to the rule of prudence or discretion they should doe it . a third sort , and that the truest make it a mandate or command that wee must doe it , and the seeming indifferency in the english tongue is necessitated in the greeke , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1. the first is taken from the majesty of that god , to whose presenee wee approach . lord what prodigious state did ahashuerosh , an earthly prince stand upon , esther . 7.12 . the woman that was thought fit to bee his wife , must bee purified twelve moneths before , six moneths with the oyle of myrrhe , and six moneths with sweet odours ; behold a greater than ahashuerosh is here ; and therefore those that come to his table , must seriously examine and prepare themselves before . 2. from the great profit which we receive thereby if we come prepared . 3. from the grievousnesse of the punishments if we be unworthy receivers : the sacrament is not like to those harmlesse receits , ( as innocent as the prescribers are simple ) which some good old women give sick people , which if they doe no good , do no harme ; but this is a true maxim , to him to whom the sacrament is not heaven , it is hell : if it brings not profit , and spirituall grace , it drawes great plagues and punishments on us . examine himselfe . a christians eyes , ought to be turned inward , and chiefly reflected on himselfe : yet how many are there , whose home is to be alwayes abroad ; it is a tale of the wandring iew , but it is too much truth of many wandring christians , whose thoughts are never resident on their own souls , but ever searching and examining of others : these say not with the souldiers , luk. 3.14 . and what shall we do ? but are questioning alwayes , as s. peter is of iohn , ioh. 21.21 . and what shal this man do ? yet a mans examining of himselfe excludes not his examination of those who are committed to his care and charge ; as pastors examining such young people , as according to the orders of the church they are to catechise . as for that father , who trieth his wife and children , he still examineth himselfe . two sorts of people are unfit to receive . 1. those that wilfully wil not examine themselves . 2. those that cannot by reason of their want of age , or some other impotency . yea children which are old enough to conceive the words of a minister , yet as yet not of age to partake of the sacrament . thinke not that the church maketh cyphers of you , and esteemeth you of no account , you are heires apparent to the sacrament of the lords supper , none can hinder you from it ; yet during your minority thy church is your guardian , and carefully keepes that treasure for you , till you come of age , provided you carefully learne your catechisme , to be able to answer your minister . but i will turne my precepts to you into prayers for you , and so wish you good successe in the name of the lord . in examining of this word examine , learned men run in three severall streames , some prosecute the metaphor of a gold-smith , searching the purity of his gold , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being a proper word to them in their mysterie , 1 pet. 1.7 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that the tryall of your faith being much more precious then of gold that perisheth , though it be tryed with fire , might bee found unto praise , &c. others because bread and wine to bee taken in the sacrament , are both food and physick , please themselves best to insist on the similitude of a physician , giving preparatives to his patients before he receives the physicke . a third sort make examine here to bee verbum forense & juridicum , as magistrates question offenders , and therefore chuse to follow that resemblance : david was in a great strait , betwixt three evils ; i am in a straight betwixt three goods , not knowing which to chuse : how ever wee will follow the latter as most consonant to the apostles sense . a man in examining himselfe , must personate three , and act three severall parts . 1. the part of the offender . 2. of the accuser . 3. of the iudge . the part of the accuser , may be wel performed by that faculty of the soul , which is called conscience ; for besides her office , to be the regester and recorder of the soule , and remembrancer of the acts thereof ; it is also the atturney generall of the king of heaven in our hearts , to press the evidence against us after the inditement . as for our reason and judgement , that must supply the office of a iudge , et secundum allegata & probata , acquit or condemne us . but here it is to be feared , men will be partiall to themselves in two respects ; first in not giving their conscience fair play : they will not give it that liberty agrippa granted to s. paul , act. 26.1 . thou art permitted to speak for thy selfe , but what in whol they cannot silence , they wil in part disturb & interrupt . 2. it is to be feared our judgement wil not be upright , but as s. peter said to our saviour , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , master spare thy selfe , propitius tibi sit , mat. 16.22 . so our judgement will be partiall , and favourable to us , as foundred feet will never tread hard . wherfore because of this double suspition of partiality ; this is a sound and safe rule . let us account our selves to be worse , than upon examination wee find ourselves to be : thus did saint paul , 1. cor 4.4 . for i know nothing by my selfe , yet am i not hereby justified , but he that judges mee is the lord . that is , since his conversion , his conscience accused him of no great sinne unrepented ; and yet hereupon he durst not pronounce himselfe to be innocent , for god judgeth not as man judgeth , neither seeth as man seeth ; but those who are acquitted by themselves , may be condemned by him . seeing thus as it is said , a man is to act three parts , by the way wee may observe . a christian , though alone may make company for himselfe , psalme 4.4 . commune with your hearts in your chamber , and be still , psal. 43.5 . why art thou so heavy o my soule ? why art thou , &c. one , ( as wee have said ) may make himselfe three , offender , accuser , iudge , so that hee should never be lesse alone , then when alone , being alwayes in the company of heavenly discoursers in himselfe : had men the art of these selfe-examinations , and soliloquies , they need not ( to put away melancholly , as they pretend , and to avoid solitarinesse ) repaire to the schools of drunkennesse , there to seeke for bad company , that there ( to use their owne expression ) they may drive away the time . fools to drive away that which is winged , and which though they should strive to stay , they cannot . 1. now the interrogatories ; wherupon every man is to be examined , are these . 1. whether thou dost repaire to receive the sacrament , with a competent measure of knowledge ? 2. whether dost thou come with unfained repentance for thy sinnes past ? which repentance consisteth not so much in outward sorrow ( for their faces may be flints , whose hearts may bee fountaines , their soules may drop blood , whose eyes cannot shed teares ) as in the inward contrition , and hatred of sinne , and shunning of it in the sequell of our lives . 3. whether dost thou come with a lively faith , relying upon god in christ , for the pardon of thy sinnes ? 4. whether dost thou come with love undissembled , freely from thy heart to forgive all injuries committed against thee ? some when they are to partake of the sacrament , say to their malice , as abraham did to his two servants , gen. 22.5 . abide you here , and i will goe yonder , and worship , and come againe to you . they leave their injuries at the church doore , till they have received the lords supper , and then returning make a resumption of them againe : but let us not onely lop the bowes , but grub up even the roots of our malice , not only suspend the act , but depose the habit of our hatred . and here as god said to the iewes , ezek. 18.3 . that they should have no occasion any more to use that proverbe in israel ; the fathers have eaten sower grapes , and the childrens teeth are set on edge ; in like manner i could wish no occasion , that the english by-word be any more used , i forgive him , but i will not forget him . such people i dare say , neither forgive nor forget ; like sluts , they sweepe the house of their heart , but leave all the dust still behind the doore ; but let us not only breake the teeth of our malice in forgiving , but also pluck out the sting , which is still behind in the tayle , and labour fully to forget . to these interrogatories , some have added these additionals , which vertually are contained in the former : whether dost thou come with an earnest desire , and longing to be made partaker of these heavenly mysteries ? whether dost thou come with thankfulnes to the god of heaven ; for this his great blessing ? hereon let every one examine himselfe , i dare boldly say , none can decline the answering to these interrogatories ; not that common evasion , non tenetur respondere , as if they were not absolutely pertinent to the matter in hand , but it concernes every one of us to make a punctuall and direct answer thereunto . vpon examination all will confesse themselves guilty , except a dumbe devill , or a pharisaicall spirit hath possessed any . yet are there degrees of guiltinesse : some are guilty that they have not these graces at all , but the opposite vices in stead of them ; in stead of knowledge ignorance . all the reason laban could render iacob in cozening him with the elder sister for the younger , was but pleading the custome of the countrey , gen. 29.26 . and this is the best account some can giue , why they receive the sacrament : it is an old ceremony , a fashion of their fore-fathers , a custome of the church , that young men and maidens at such an age use to receive ; and so of the rest ; in stead of repentance , obstinacy in sin , in lieu of faith unbeliefe , in place of charity , malice , an indifferency for desire , and ingratitude for thankfulnesse ; these in no case must presume to receive , but tarry till these vices are amended , and graces in some degree begotten in them . others are guilty , that though they have them in sincerity , yet they have them not in perfection , these are bound to come to gods table , his dainties are provided properly for such guests , & by his blessing these holy mysteries may worke in them what is wanting , and strengthen what is weak . and to conclude , as the father of the lunatick child cryed out , mar. 9.24 . lord i beleeve , help my unbeliefe ; so may the best of us all , when we come to communicate , call out with teares , lord i come with knowledge , helpe my want of knowledge , lord i come with repentance , help my want of repentance . lord i come with faith , helpe my want of faith . lord i come with love , help my want of love , lord i come , &c. vers . 30. for this cause many are weake and sicke among you , and many sleepe . right at this time , there raged and raigned in the church of corinth , an epidemicall disease ; and my apostle in my text tels them the fountaine from which it flowed , namely from the unprepared , and unreverent receiving of the sacrament . the words containe the punishment , and the cause thereof ; i must confesse in the heraldry of nature , the cause is to be handled before the effect ; but because the punishment being the effect , discovered it selfe first while the cause was yet unknown , we will first treat thereof . the punishment containes three steps to the grave . 1. weaknesse . 2. sicknesse . 3. temporal death called sleep . learne , god inflicteth not the same punishment for all , but hath variety of correction . in his quiver some arrowes are blunt , some sharpe , and of these some he drawes halfe way , some to the head . and the reason is , because there are divers degrees of mens sinnes , some sinne out of ignorance , others out of knowledge , some out of infirmity , others of presumption , some once , others often , some at the seducing of others , others seduce others . god therefore doth not like the unskilfull empiricks , who prescribe the same quantity of the same receit at all times , to all ages , tempers and diseases . but wisely he varieth his physick , few strips to those that knew not his will , and many stripes for them , who knew his wil , and did it not . sometimes hee shooteth halfe canon , weaknesse , sometime full canon sicknesse , sometimes murthering peeces , death it selfe . let us endeavour to amend , when god layeth his least judgement upon us ; let us humble our selves with true repentance under his hand , when hee layeth his little finger upon us , lest we cause him to lay his loynes on us : let us be bettered , when he scourgeth us with rods , lest we give him occasion to sting us with scorpions , for light punishments neglected , wil draw heavier upon us . let magistrates , and men in authority mitigate or increase the punishment , according to the nature of the offence . let there be as well the stocks for the drunkard , the house of correction for the idle drone , the whip for the petty lassoner , as the brand for the fellon , and the gallowes for the murtherer . let mercy improve it selfe , to obtaine , if not a pardon , yet a lighter punishment for those , in vvhose faces are read the performance of present sorrovv , and promise of future amendment . let severity lay load on their backs , vvhich are old and incorrigable sinnes , so that there is more feare of their perverting others , than hope of their converting . then shal the gods in earth , be like to the god in heaven , and magistrates here imitate the patterne , which god setteth in my text . for probable it is , that those corinthians , who are least offenders in the irreverent receiving of the sacrament , were punished with weaknesse , the greater with sicknesse ; the greatest of all with death temporall , called sleepe in my text . the death of the godly in scripture language , is often stiled sleepe . and indeed sleepe and death are two twins ; sleepe is the elder brother , for adam slept in paradise , but death liveth longest ; for the last enemy that shall bee destroyed is death . but some will object , was saint paul so charitably opinioned to these corinthians , as to thinke that they , some wereof were drunken at the receiving of the sacrament , that they slept ; that is , dyed and went to heaven ? me thinkes so strong a charity argues too weake a judgement : i answer , the apostle had perceived in these mens lives , the strength of unfained piety , and though god suffered them to fall into a sin of so high a nature , as this must be confest to be , yet saint paul did christianly beleeve , that this sinne by repentance , and faith in christ was pardoned , and their soules eternally saved . let us measure the estates of men after death , by the rule of their lives ; and though wee see some commit grievous sinnes ; yea such sinnes for which they are brought to exemplary death ( perchance by the orderly proceeding of the law ) yet withall , if wee had knowne , that the drift and scope of their lives had beene to fear god , wee may and must charitably conceive of their finall estate , and that with the corinthians in my text , they are fallen asleepe . so much for the punishment , wee come now to the cause . for this cause many are weake . all sicknesses of the body proceed from the sinne of the soule : i am not ignorant that the lethurgy ariseth from the coldnesse of the braine , that the dropsie floweth from waterish blood , in an ill affected liver , that the spleen is caused from melancholly wind , gathered in the midriffe ; but the cause of all these causes , the fountaine of all these fountaines is the sinne of the soule . and not onely the sinnes , which wee have lately committed , and still lye fresh bleeding on our consciences , but even those which wee have committed long agoe , and which processe of time hath since scarred over , iob 13.26 . for thou writest bitter things against me , and makest me possesse the sinnes of my youth . so that iob being gray is punished for iob being greene ; iob in the autumn of his age , smarts for what he hath done in the spring of his age ; and as those which have beene given to violent exercises in their youth , when they are old reade the admonitions of their former folly in the aches of their bones ; so they who have prodigally ryoted their youth out in vitious courses , in their old age find the smart of it in their weak and diseased bodies . doe wee then desire to lead our old age in health , i know no better preservative , or dyet drinke can bee prescribed , then in our youth to keepe our soules from sin ; for now wee sow the seeds of health or sicknesse , which perchance wee shall reape twenty yeares after . but how came saint paul to know that this sicknesse of the corinthians proceeded from the irreverent receiving of the sacrament , especially sithence there were four other grand sinnes , which then raigned in their church , each whereof upon hew and cry , might be taken as suspitious , to be the cause of this disease . 1. factious affecting of one minister above another , to the disgrace of god and the gospel , 1 corinthians , 1.12 . now this i say , that every one of you saith , i am of paul , i am of apollo , i am of cephas , and i am of christ . 2. suffering an incestuous person husband to his mother , and sonne to his wife , to live amongst them without publike penance and punishment : for though this incest , as it was committed but by one man , was but a particular and personall sin , yet as it was connived at , and not punished , it began gangreenlike to spread , and leaving its nature of personality , it intituled it selfe to be a publike generall church-sin of the corinthians . 3. going to law one with another under heathen iudges , 1 cor. 6.1 . dare any of you , having busines against another be judged by the unjust , and not by the saints ? 4. denying the resurrection of the body , 1 cor. 15.12 . how say some among you , that there is no resurrection of the dead ? sithence therefore at the same time , the corinthians were guilty of factious affecting of their ministers , going to law under pagan iudges , suffering an incestuous person to live amongst them unpunished , denying of the resurrection of the body ; why might not saint paul thinke , that any one , or all of these might be the cause of this disease in the church of corinth , as well as the irreverent receiving of the sacrament ? because this sinne was the sinne paramount , like saul , higher then his fellowes , from the shoulders upwards , the other four sins were fellony , robbing god of his glory ; but the irreverent receiving of the sacrament , was high treason against the person of christ , & so against god himselfe . the other for sins were tetrarchs raigning over the corinthians ; but this was as augustus the emperour over the tetrarchs more conspicuous then any of the rest . learn we then , that though god of his goodnesse may be pleased graciously to pardon , and passe by sins of an inferior nature and meaner alloy , yet he wil not hold them guiltless , & let them escape unpunished , who irreverently receive the body and blood of his sonne . this stentor sin shouts in gods eares for revenge . saint anselme saith , that many diseases that raigne in the summer ( though physicians may impute them to other second causes ) proceeds from peoples irreverent receiving the sacrament at easter . because the apostle perceived some resemblance , betwixt the sin committed , and the punishment inflicted . for as a physician when he comes to his patient , and finds him strangely affected , so that the disease puzles al his rules of art to reduce it to some naturall cause , then he will be ready to suspect , that his patient hath eaten some poyson , which hath strangely invenomed the estate of his body ; so saint paul seeing the corinthians to be punished , with a strange and unusuall sicknesse ( some conceive it was the plague ) presently suspected , that they had eaten some poysenous thing , and on inquiry he finds that it was the sacrament irreverently received : it being just with god to turne that which was appoynted to bee preservative for the soule , to prove poyson to the body , being not received with due preparation . and here i may adventure upon a profitable discourse , how a man in his sicknesse may come to know the very particular sin , for which god hath inflicted that sicknesse upon him . it is not a meer curiosity , which will afford the ground work of much good meditation ; nor an impossibility , though a difficulty to arrive at the knowledge of it : wherefore let a man in such a case summon all his great sins to make a personall appearance in his memory , and not onely those of the last edition , but even those whose impression is almost out of the date of his memory , such as were committed long agoe in his youth : this done , all the matter will bee to find out , which is the veriest sinne for which god punisheth him at that time ; and here i must confesse my candels to be but dim , but i will light the more of them . first , see to which sin the punishment thou sufferest , bears the most proportion of resemblance , for god commonly punisheth like with the like . thus one may see gods hand in the cutting of one of adonibezecks fingers , he being served , as hee had served 72. kings . and thus king ioram , who had cruelly slaughtered his brethren on a stone , was troubled with an incurable disease , that his bowels fell out , and just it was that he should have no bowels , that had no compassion . 2. see if thou canst not find some proportion in the disproportion , and likenesse in the unlikenes of some sin to this punishment ; god oft times punishing by the contrary . thus those who out of nicenesse , and curiosity , have tooke more then comes to the share of a corrupt creature , are commonly sent to their graves , by some nasty and loathsome disease ; as proud herod , whom the wormes impatient to stay so long , till death had dished him for their palate , devoured him alive . 3. something may be gathered from the place or part , wherein the disease lieth ; for if it be in the eyes , it is probable , it s inflicted for the shooting out of lustfull & lascivious glances , or looking with envious and covetous sight on the meanes of others ; if in the eares , for giving audience to wanton sonnets , or for being over credulous in the hearing ill reports of others ; if in the tongue , for lying , swearing , &c. 4. see whether chronology , or the time wherein the sicknesse seizeth upon thee , will not something advantage thee , for the discovering the cause thereof . thus as one observes , the lord hastings was beheaded at london , that very selfe-same day twelve-moneth , yea the same houre ; and if curiosity may goe further , the same minute , wherein he had conspired the death of the queenes kinred at pomfret castle . 5. consider what sinne it is , for the committing whereof thou hast conceived the least sorrow . for though wee can never bee condignly sorry for our least sinne , yet we may be more penitent for one sinne , than for another , and that sinne which hath cost us the slightest and shallowest repentance , is most likely to be the cause of our present sicknesse . 6. hearken chiefly to the inditement of thy conscience ; for when wee hunt after that sin , which causeth our disease , and wee find our selves to be either at a losse , or at a cold sent , if once our conscience begin to spend her open mouth , wee may certainely conclude , that the game went that way , and that that is the very sin for which at that time wee are punished . thus the patriarks , gen. 42 21. said one to another , we have verely sinned against our brother , in that we saw the anguish of his soule , where hee besought us , and wee would not heare , therefore is this evill fallen upon us . reuben did not impute it to the defiling of his fathers bed , nor iudah to his incest , nor simeon and levi to their murthering of the shechemites , for these were but personall sinnes ; but all joyntly agreed , that it was for their cruelty to their brother , a sin wherein all they were equally ingaged , as they were equally inwrapt in the punishment . if by these or any other meanes we attaine to the knowledge of that particular sinne , for which wee are punished ; let us drown that sin in penitent teares , and in the blood of our saviour ; but if we cannot find it out , let us imitate the example of herod , mat. 2. who that he might make sure work to kil our saviour , slew all the children in bethelem , and the countrey about it , from two years old and under ; a plot probable to have taken effect , if heaven had not beene too wise for hell . in like manner , let us indifferently , and impartially repent for all our sins in generall : if wee know not which was the bee that stung us , let us throw downe the whole hive ; if wee know not which was the thorne , that prickt us , let us cut downe the whole hedge , and so wee shall bee sure that sinne shall not escape , which hath caused our present sicknesse . now whereas god might have tumbled the corinthians down into hell-fire , for their irreverent receiving of the sacrament , and yet was pleased to inflict on them bodily weakenesse and sicknesse , and death , we learn . god oftentimes with his saints commuteth eternall torments into temporall punishments . hee is therefore angry in this world , that hee might not be angry in the world to come , et misericorditer adhibet temporalem paenam , ne juste inferat aeternam ultionem . if any object , but why will god pardon talents , and not tokens , pounds , but not pence ; and for christs sake forgive , and strike off eternall torment , and yet not crosse the score of temporall punishment ? i answer , 1. to make us take notice that wee have beene offenders . 2. that by feeling the smart of what hee inflicteth on us , wee may bee the more sensible of his favour , how much paine he hath forgiven us . 3. to make us more wary and watchfull in time to come . but farre bee it from us , to conceive that there is any satisfactory , or expiatory power in the afflictions which wee suffer . satisfaction for sinne could not be but once , and once was fully made , when christ offered himselfe upon the crosse . let us therefore learne patience under gods afflicting hand , when hee layeth any sicknesse upon us . solomon said to abiathar , 1 king. 2.26 . get thee to anathoth , to thine owne fields , for thou art worthy of death ; but i will not at this time put thee to death , because thou barest the arke of my lord god before david my father : thus god dealeth with us , when hee might justly deprive us of our life , yea of our eternall life ; yet if wee have borne his arke , if wee can plead any true reference , or relation to christ our saviour ; god will be graciously pleased , not to take away our lives , but onely to send us to our anathoth , to confine us to our beds , to keepe us his close prisoners , and onely to deprive us of our health , pleasure and delight . let us therefore patiently endure the aking of the teeth ; wee have all deserved the gnashing of the teeth . let us patiently endure a burning fever ; for wee have all deserved hell-fire . let us 〈◊〉 〈◊〉 a bodily consumption ; for wee have deserved to bee consumed , and brought to nothing . growth in grace . 1 pet. 2.18 . but grow in grace , and in the knowledge of our lord and saviour , iesus christ . 1 philosophers make a double growth . one per aggregationem materiae , by gayning of more matter : thus rivers grow by the accession of tributary brooks ; heaps of corne waxe greater by the addition of more graine ; and thus stones grow , as some would have it , though this more properly bee termed an augmentation , or increase then a growth . the other per intro receptionem nutrimenti , by receiving of nourishment within , as plants , beasts , and men grow . of the latter growth , wee understand the apostle in the text , and will prosecute the metaphor of the growth of vegetables , as that which the holy spirit seemes most to favour , and intend in these expressions . 2. here is one thing presupposed in the text , & laid down for a foundation ; namely , that those to whom s. peter writes , were already rooted in grace & goodness . these must be an vnit at least , before any multiplication , a basis before any building upon it : no doubt they were such as to whom s. paul writes , eph. 3.18 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being rooted and grounded in love , such as the colossians were , col. 2.7 . rooted in christ , and established in faith . and such i trust you are , to whom my discourse is directed , or else it were in vaine for me , or any to give you instructions for growth in grace . 3. but why is it said in the text , first in grace , and then in knowledge ; this seemes to be an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the lanthorne is to go first , knowledge is to be the vsher of grace , information in the understanding must goe before reformation in the will and affections . i could answer , the holy spirit is no whit curious in marshalling these graces , which he putteth first , they need no herauld to shew their pedigree , wch wil not fal out for precedency . but to the point , their is a two-fold knowledge , one precedent grace , as disposing one therto , & making capable therof ; the other subsequent , & is an effect therof , & a reward of it through gods mercy . these that have gracious hearts do daily better , & improve their knowledge , in matters of salvatiō , & some herein arrive at a great heigth , as david , psa. 119.99 . i have more understanding than al my teachers , for thy testimonies are my meditations . 4 however see the apostle puts grace & knowledge together , what god hath joyned , let no man put asunder . we must grow according to both demensions , both in heigth , in knowledge , & in bredth , in piety , both in head and in heart , both in speculation and practise , we must not all run up in heigth , like an hop-pole , but also burnish , & spread in bredth , then shall we be wel proportioned and compleat , and indeed practise without knowledge is blind , and knowledge without practise is lame . 5. three things are required to make a plant to grow ; first that it hath life within it . thus the christian must have in his soul a quickning vivifying faith . secondly it must be watered in a man with the dew of gods word , isa. 55.10 . for as the rain commeth down , and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the eater , so shal my word be that goeth forth out of my mouth , &c. and the same allegory is followed by moses , deut. 32.2 . my doctrine shal drop as the rain , my speech shal distil as the dew , as the smal rain upon the tender herb , & as the showers upon the grass . thirdly , the blessing of god is requisite , without which both the former are nothing worth ; paul may plant , and apollo may water , but god giveth the increase . it was observed of master greenham , that painefull and zealous preacher of gods word ; that though hee was very industrious in his calling , yet his people still remayned most ignorant ; and as one saith , greenham had pastures green , but sheepe full leane . so true it is , that gods blessing is the key of the worke , without which all is but labour in vaine . 6. now wee may take notice of two remarkeables in the growth of a christian . first plants have their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , their bounds , both in heigth and bredth set by nature : ( hither shalt thou come and no further ) to which when they have attayned they grow down-ward , and waxe lesse ; yea all sublunary things , habent suos terminos , quo cum venerint sistunt retrocedunt ruunt . but growth in grace admits of no such period , but still there is plus ultra : what saint paul saith , pray continually , rejoyce evermore , 1 thess. 5.17 . is as true of spirituall growth , grow continually , encrease evermore , never stop nor stay in grace , till thou commest to glory . secondly , trees dote as well as men in their old age ; yea then they are barren , and bring forth little or no fruit ; whereas christians on the contrary , psal. 92.13.14 . that bee planted in the house of the lord , shall flourish in the court of our god , they shall still bring forth fruit in old age : they shall be fat and flourishing . like wine , they are best when they are oldest ; like caleb , able and active men , even at four-score years of age . 7. come wee now to set downe those things , which doe either in part hinder , or in whole destroy mens growth in grace . for the first let us take heed of suckers in our soule , such superfluous excrementall sprigs , which like so many theeves , steale away the nourishment , which should maintaine the tree . by these suckers we may understand those felonious avocations of worldly employments , which either out of season , or out of measure , busie our soules in earthly things , when they should bee employed in heavenly matters . the onely way to prevent this mischiefe , is to prune and cut off these suckers , and speedily to stop up these emissaries , by out-lets and private sluces , lest they drain dry the very main channell of grace in our hearts . 8. as for destroyers of grace it is two-fold : first the blighting or blasting of a conscience-wasting sinne : thus drunkennesse and incest destroyed grace in lot for that very instant , till hee recovered himselfe againe by unfained repentance . secondly , the drowth , and scorching heat of persecution . how promising a plant ? what a shoot in goodnesse did he give on a sudden , who said to our saviour , master i will follow thee whether soever thou goest ? but how quickly was he withered with one scorching beame , when christ told him , how hard service he must undergoe ? 9 observe by the way : there is a double rooting in grace , the one a sound and sure one , the other but shallow and superficiall : the former rooting belongs to the saints of god , and these though they may bee blighted with sinne , or scorched with persecution , yet still as i may say , there is a secret sprig of life in the root , though in outward appearance , the leaves and bowes may seeme quite dead , and in gods due time they grow out of their sins by repentance , out of their afflictions by patience . let us therefore take heed of being too tyrannicall , in passing sentence of condemnation upon them before the time . scotus that famous schoole-man being in a strong fit of an apoplexy , was by the cruell kindnesse of his over officious friends , buried before he was dead . many over hasty in their uncharitable censures , seeing one fallen into a sinne , bury him alive in their judgements , counting him a cast-away and reprobate , when by gods mercy , and his owne repentance he may recover againe , as still retaining in his heart some sparkes of spirituall life . as for the wicked , which have onely a superficiall hold in grace , rather sticked than rooted in it ; wee see what our saviour saith of them , mat. 13.4 . and forthwith they sprung up , because they had no deepenesse of earth ; and when the sunne was up they were scorched , and because they had not root they withered away . they were quite dryed up , and here made fuell for hell , never recovering themselves any more ; whereas the godly , though they seeme dead in the winter , they may grow againe next spring . 10. this doctrine if applyed , serves to confute many : first , those that grow backward in grace , and are worse now , then they were seven yeares before ; like the galatians , you have run well , who hindred you ? secondly , those who stand still in goodnesse ; like those women , whereof the apostle complayneth , that they were ever learing , and never come to the knowledge of the truth . thirdly , those that grow , but not proportionably to the long time , wherein they have beene planted , the fat soyle wherein they have beene set . the long time wherein they have beene planted , heb. 5.12 . for when for the time yee ought to bee teachers , you have need that one teach you againe , which be the first principles of the oracles of god , and are become such as have need of milke , and not of strong meat . the fatnesse of the soyle wherin they have beene set , and plenty of water powred on them , and herein no countrey comes neere to ours ; and therefore wee are most unexcusable , if wee grow not in grace . out-landish men call our iland the rainy iland ; because wee have such plenty therof , arising of the store of vapours , from the vicinity of the sea . they call it also the ringing iland , because it hath bels , so many and so tuneable ; i am sure without flattering it maybe thus called in an higher sense , the dew of gods word is no where powred more plentifully , and we have ( god increase their number ) many and melodious bels , tuneable amongst themselves , and loud-sounding the word of god to others : most heavie therefore will be our account , if wee yeeld not some proportionable growth in grace , to these great means god affords us . 11 now in examining themselves , i find three sorts of men to be deceived . some account themselves to be growne in grace when they are not : others esteeme themselves to be not growne , when they are . of the former some account themselves to bee improved in goodnesse , when god takes from them the ability to commit sinne they had formerly . an old man saith , i thanke god i am growne in grace : well , how shall this appeare ? thus , saith the old man : twenty yeares agoe i was given to lust and wantonnesse ; now i have left it . alas hee puts a fallacy on his owne soule ; for the sinne hath left him , his moysture is spent , his heate abated , and hee disabled from performing the taske of wickednesse . so the prodigall , who hath spent his estate , hugs himselfe in his owne happinesse , that now hee is growne in grace ; because hee hath left vanity in clothes , curiosity in dyet , excessivenesse in gaming ; when alas needs must the fire goe out , when the fuell is taken away ; he is not growne in grace , but decreased in estate . others construe it to be growth of grace in themselves , when only god takes away from them the temptations to sinne . hee that living in a populous place was given to drunkennesse , who now being retyred to a private village , takes himselfe to bee turned very sober . alas , it is not hee that is altered , but his place , he wanteth now ( a want with gain ) a crue of bad good fellowes to solicite him to the taverne ; but had he the same temptation ; let him examine himselfe , whether he would not be as bad , as ever hee was before . a third sort count themselves , growne in grace , when they have not left , but onely exchanged their sin ; and perchance a lesse for a greater : thou that abhorrest idols , committest thou sacriledge ? rom. 2. some thinke themselves improved in piety , because they left prodigality , and reele into covetousnesse : left profanenesse , and fallen into spirituall pride , or peevish affecting of out-side holinesse . thus like the sea , what they loose in one place , they gaine in another , and are no whit growne in grace . 12. others conceive themselves not to bee growne in grace when they are growne ; and that in these foure cases . first sometimes they thinke that they have lesse grace now , than they had seven yeares agoe ; because they are more sensible of their badnesse . they daily see and grieve to see how spirituall the law of god is , and how carnall they are ; how they sinne both against gods will , and their owne , and sorrow after their sinne , and sinne after their sorrow . this makes many mistake themselves , to be worse than they have beene formerly ; whereas indeed the sick-man begins to amend , when hee begins to feele his paine . 13. many thinke themselves to have lesse saving knowledge now , than they had at their first conversion ; both because ( as we said before of grace ) they are now more sensible of their ignorance ; and because their knowledge at their first conversion seemed a great deale , which since seemeth not increast , because increast insensibly , and by unappearing degrees . one that hath lived all his life time in a most darke dungeon , and at last is brought out but into the twi-light , more admires at the clearnesse and brightnesse thereof , than hee will wonder a moneth after at the sun at noon-day . so a christian newly regenerated , and brought out of the darke state of nature , into the life of grace , is more apprehensive at the first illumination , of the knowledge hee receives , than of farre greater degrees of knowledge which hee receiveth afterwards . 14. some thinke they have lesse grace now , than they had some yeares since , because a great measure of grace seemes but little to him that desires more . as in worldly wealth , crescit amor nummi quantum ipsa pecunia crescit ; so is there an holy , heavenly , and laudable covetousnesse of grace , which deceives the eye of the soule , and makes a great deale of goodnesse seeme but a little . 15 many thinke they are growne lesse and weaker in grace , when indeed they are assaulted with stronger temptations . one saith seven years since , i vanquished such temptations , as at this day foyle me ; therefore surely i am decreased in grace . non sequitur , for though it be the same temptation in kind , it may not be the same in degree and strength ; thou mayest still be as valiant , yet thy enemies may conquer thee , as assaulting thee with more force and fury : when thou wert newly converted , god proportioned the weight to the weaknesse of thy souldiers , bound up the devill , that hee should set upon thee with no more force , than thou couldest resist and subdue . now thou hast gotten a greater stock of grace , god suffers the devil to buffet thee with greater blows . 16 some thinke grace is lesse in them now than it was at their first conversion , because they find not in their souls , such violent flashes , such strong impetuous ( i had almost said ) furious raptures of goodnesse , and flashes of grace and heavenly illumination : but let them seriously consider , that these raptures which they then had , and now complaine they want , were but fits short and sudden , nimbus erat , cito preterijt , not setled and constant , but such as quickly spent themselves with their own violence : whereas grace in them now may bee more solid , reduced , digested , and concocted : bos lassus fortius figit pedem , more slow , but more sure , lesse violent , but more constant ; though grace be not so thicke at one time , yet now it is beaten and hammered out to bee broader and longer ; yea i might adde also , it is more pure and refined : this we may see in saint peter , when hee was a young man in a bravery , he would walk on the water , yea and so daring was hee in his promises ; though all forsake thee , yet will not i : but afterwards in his old age hee was not so bold and daring ; experience had not only corrected the ranknesse of his spirit , but also in some sort quenched , surely tempered the flashes of his zeale for the adventurousnesse of it ; yet was he never a whit the worse , but the better christian , though he was not so quick to run into danger , yet hee vvould answer the spur when need required , and not flinch for persecution , when just occasion vvas offered ; as at last hee suffered martyrdome gloriously for christ . 17 to conclude ; grace in the good thiefe on the crosse , like ionah's gourd , grew up presently , for hee was an extraordinary example ; but in us it is like the growth of an oak , slow and insensible ; so that wee may sooner find it crevisse , then crescere , it must therefore bee our daily taske all the dayes of our lives ; to which end let us remember to pray to god for his blessing on us : our saviour saith , matth. 6.27 . which of you by taking care is able to adde one cubit unto his stature in the corporall growth ? much lesse able are wee in the spirituall growth , to adde one inch or haires bredth to the heigth of our soules . then vvhat vvas pride in the builders of babel , vvill be piety in us , to mount and raise our soules so high , till the top of them shal reach to heaven . amen . how far examples are to be follovved . rvth . 1.15 . and naomi said , behold thy sister in law is gone backe unto her people , and unto her gods , returne thou after thy sister in law . in these words naomi seekes to perswade ruth to returne , alleaging the example of orpah , who as she saith was gone back to her people , and to her gods ; where first wee find that all the heathen , and the moabites amongst the rest did not acknowledge one true god , but were the worshippers of many gods ; for they made every attribute of god to be a distinct deity . thus in stead of that attribute , the wisedome of god , they fained apollo the god of wisedome ; in stead of the power of god , they made mars the god of power ; in stead of that admirable beauty of god , they had venus the goddesse of beauty : but no one attribute was so much abused , as gods providence . for the heathen supposing , that the whole world , and all the creatures therein was too great a diocesse to bee daily visited by one , and the same deity ; they therefore assigned sundry gods to severall creatures . thus gods providence in ruling the raging of the seas , was counted neptune ; in stilling the roaring wind aeolus in commanding the powers of hell pluto ; yea sheep had their pan , and gardens their pomona ; the heathens then being as fruitfull in faigning of gods , as the papists since in making of saints . now because naomi used the example of orpah , as a motive to worke upon ruth to returne ; wee gather from thence . examples of others set before our eyes , are very potent and prevalent arguments , to make us follow and imitate them , whether they bee good examples , so the forwardnesse of the corinthians to beleeve the iewes , provoked many : or whether they be bad , so the dissembling of peter at antioch , drew barnabas and others into the same fault : but those examples of all others are most forcible with us , which are set by such who are neer to us by kindred , or gracious with us in friendship , or great over us in power . let men in eminent places , as magistrates , ministers , fathers , masters , ( so that others love to dance after their pipe , to sing after their musick , to tread after their tract ) endeavour to propound themselves examples of piety , and religion to those that be under them . when wee see any good example propounded unto us , let us strive with all possible speed to imitate it : what a deale of stirre is there in the world for civill precedency and priority , every one desires to march in the fore-front , and thinkes it a shame to come laging in the rear-ward . oh that there were such an holy ambition , and heavenly emulation in our hearts , that as peter and iohn ran a race , who should come first to the grave of our saviour , so men would contend , who should first attain to true mortification ; and when we see a good example set before us , let us imitate it , though it be in one , which in outward respects is far our inferior : shal not our masters be ashamed , to see that their men , whose place on earth is to come behind them , in piety towards heaven to goe before them ? shall not the husband blush to see his wife , which is the weaker vessell in nature , the stronger vessell in grace ? shall not the elder brother dye his cheeks with the colour of vertue , to see his younger brother , who was last borne , first reborne by faith , and the holy ghost ? yet let him not therefore envie his brother , as cain did abel , let him not be angry with his brother , because hee is better than himselfe , but let him be angry with himselfe , because hee is worse than his brother , let him turne all his malice into imitation , all his fretting at him into following of him . say unto him , as gehazi did of naaman ; as the lord liveth i will run after him : and although thou canst not over-run him , nor as yet over-looke him ; yet give not over to run with him , follow him , though not as azael did abner , hard at the heeles ; yet as peter did our saviour , a farre off ; that though the more slowly , yet as surely thou mayest come to heaven ; and though thou wert short of him while hee lived , in the race , yet thou shalt be even with him when thou art dead , at the marke . when any bad example is presented unto us , let us decline and detest it , though the men be never so many , or so deare unto us . imitate micaiah , 1 king. 22. to whom when the messenger sent to fetch him , said , behold now the words of the prophets , declare good unto the king with one mouth , let thy word therefore i pray thee be like to one of them ; micaiah answered , as the lord liveth , whatsoever the lord saith unto me , that will i speake . if they be never so deare unto us , wee must not follow their bad practise : so must the sonne please him that begot him , that hee doth not displease him that created him ; so must the wife follow him that married her , that she doth not offend him that made her ; wherefore as samson , though bound with new cords snapt them asunder , as tow when it feeleth the fire ; so rather then we should be led by the lewd examples of those , that be neere and deare unto us , let us breake in peeces all their engagements , relations whatsoever . now here it will be a labour , worthy discourse , to consider how farre the examples , even of good men in the bible are to bee followed . for as all examples have a great influence on the practise of the beholders , so especially the deeds of good men registred in the scripture ( the kalender of eternity ) are most attractive of imitation . wee find in holy writ nine severall kinds of examples . first actions extraordinary , the doers whereof had peculiar strength , and dispensation from god to doe them . thus phineas in an heavenly fury killed cozbi and zimri ; samson slew himselfe , and the philistims in the temple of dagon ; elias caused fire to descend on the two captaines of fifties ; elisha cursed the children , the children of bethel . these are written for our instruction , not for our imitation , if with elisha thou canst make a bridge over iordan with thy cloake , if with him thou canst raise dead children , then it is lawfull for thee , with elisha to curse thy enemies . if thou canst not imitate him in the one , pretend not to follow him in the other . when men propound such examples for their practise , what is said is imputed to phineas for righteousnesse , will bee imputed to us for iniquity , if being private men by a commssion of our owne penning , wee usurpe the sword of iustice to punish malefactors . actions founded in the ceremoniall law , as abrahams circumcising of isaac , hezekiahs eating the passeover , solomons offering of sacrifices , &c. we are to be thankful to god , that these shadows in christ the substance are taken away . let us not therefore superstitiously faine , that the ghosts of these ceremonies may stil walk , which long since were buried in christs grave . by those who still retaine them . excellently ignatius , epist. ad magnesios , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . yea , wee must forfeit the name of christians , if we still retaine such old rites . let those who are admitted in the colledge of grace , disdaine any longer to goe to the schoole of the ceremoniall law , which truly may bee called the schoole of tyrannus . actions which are founded in the iudiciall law , as punishing theft with foure-fold restitution , putting of adulterers to death , and raising up seed to the brother , &c. these oblige men , to observe them so farre , as they have in them any taste or tincture of a morall law ; and as they beare proportion with those statutes , by which every particular countrey is governed . for the iudiciall law was by god calculated alone , for the elevation of the iewish common-wealth . it suted onely with the body of their state ; and will not fit any other common-wealth , except it be equall to iudea in all dimensions . i meane in climate , nature of the soyle , disposition of the people , quality of the bordering neighbours , and many other particulars , amongst which the very least is cosiderable . when men out of an over imitativenesse of holy presidents , seek to conforme all countries to iewish lawes . that must needs breake , which is stretched further , than god intended it . they may sooner make sauls armour fit david , and davids sling and scrip become saul , then the particular statutes of one countrey , adequately , to comply with another . actions founded in no law at all , but onely in an ancient custome , by god winked and connived at ; yea tolerated at the least wise not openly forbidden in precept , or punished in practise . as poligamy , in the patriarkes having many wives . indeed when god first made the large volume of the world , and all creatures therein , and set it forth , cum regali privilegio , behold all things therein were very good , hee made one eve for one adam . poligamy is an erratum , and needs an index expurgatorius , being crept in , being more than what was in the maiden coppy : it was the creature of lamech , no worke of god . we are herein to wonder at , and praise the goodnesse of god , who was pleased herein to winke at the faults of his deare saints , and to passe by their frailty herein , because they lived in a darke age , wherein his pleasure was not so plainely manifested . if any in this bright sun-shine of the gospel , pretend as a plea for their lust , to follow their example . doubtfull examples , which may so be termed , because it is difficult to decide , whether the actors of them therein did offend or no : so that should a iury of learned writers be empannelled to passe their verdict upon them , they would bee puzzelled , whether to condemne or acquit them , and at last be forced to find it an ignoramus . as whether david did well to dissemble himselfe frantick , thereby to escape the cruelty of achish , king of gath. whether hushai did well , in counterfeiting with absolom , or whether therein hee did not make heaven to bow too much to earth , i meane policie to entrench upon piety ; and so in this act was so good a states-man , that hee was a bad man . let us not meddle with imitation of these actions , that are so full of difficulty and danger , that our judgements therein may easily bee deceived : the sonnes of barzillai , ezr. 2.63 . because their genealogies were doubtfull and uncertaine , were put by the priest-hood , till a priest should rise up with vrim and thummim , by which wee may understand some especiall man amongst them , who by gods spirit might be able to decide the controversies , which were questioned in their pedigrees . so let us refraine from following these doubtfull examples , till ( which in this world is not likely to bee ) there arise an infallible iudge , which can determine in these particulars , whether these actions were well done or no . by such who though they have roome enough besides , yet delight to walke on a narrow banke , neere the sea , and have an itch to imitate these doubtfull examples , wherein there is great danger of miscarrying . mixt examples which containe in them a double action , the one good , and the other bad , so closely couched together , that it is a very hard thing to sever them . thus in the unjust steward , there was his wisedome to provide for himselfe , which god doth commend ; and his wickednesse , to purloyne from his master , which god cannot but condemne . thus in the hebrew midwives , exod. 1. when they told the lye , there was in them , fides mentis , & fallacia mentientis , the faithfulnesse of their love to their countrey-men , and the falsenesse of their lying to pharaoh . behold , here is wisedome , and let the man that hath understanding , discreetly divide betwixt the gold and the drosse , the wheat and the chaffe ; what hee is to follow and imitate , and what to shun and avoyd . in the first yeare of the raigne of queene elizabeth , the students of christ-church in oxford , buried the bones of peter martyrs wife in the same coffin , with the ashes of fridswick a popish saint , to this intent , that if popery , ( which god forbid ) should ever after over spread this land , papists should bee puzled to part the ashes of a supposed heretike , from one of their canonized saints . thus in some actions of gods saints in the bible , which are of a mixt nature ; wickednesse doth so insensibly unite and incorporate it selfe with that that is good , that it is very difficult to sever and divide them without a sound , and well advised iudgement . in such as leave what is good , take what is bad , follow what is to bee shunned , shunne what is to bee followed . actions absolutely bad , so that no charitable comment can bee fastned upon them , except wee will incurre the prophets curse and woe , to call good evill , and evill good ; such were the drunkennesse of noah , the incest of lot , the lying of abraham , the swearing of ioseph , the adultery of david , the deniall of peter . let us reade in them first a lecture of our owne infirmity : who dare warrant his armour for proofe , when davids was shot through ? secondly , let us admire and laud gods mercy , who pardoned and restored these men on their unfained repentance . lastly , let us not despaire of pardon our selves , if through infirmity over taken , god in like manner is mercifull to forgive us . when men either make these their patterns , by which they sin , or after their sinning alledge them for their excuse and defence . thus iudith did , iudith 9.2 . for whereas that murder , which simeon and levi did commit upon the shechemites , gen. 34.12 . was cursed by iacob , as a most hainous and horrible sinne ; yet shee propounds it as an heroick act , and the unworthy president for her imitation : o lord god of my father simeon , to whom thou gavest the sword to take vengeance on the strangers , which opened the wombe of a maid , and defiled her , &c. well , if the arme of iudith had beene as weake as her judgement was herein , i should scarce beleeve , that shee ever cut off the head of holophernes . actions which are onely good , as they are qualified with such a circumstance , as davids eating the shew-bread in a case of absolute necessity ; which otherwise was provided for the priests alone . such are the doing of servile workes on the lords day , when in case of necessity they leave off to bee opera servilia , and become opera misericordiae . let us bee sure , that in imitating of these , to have the same qualifying circumstance , without which otherwise the deed is impious and damnable . in those which imitate the example without any heeding , that they are so qualified , as the action requires . the ninth and last sort remaines , and such are those , which are eminently good ; as the faith of abraham , the meeknesse of moses , the valour of ioshua , the sincerity of samuel , the plaine dealing of nathaniel , &c. follow not then the infidelity of thomas , but the faith of abraham ; the testinesse of ionah , but the patience of iob ; the adultery of david , but the chastity of ioseph ; not the apostasie of orpa , but the perseverance of ruth here in my text . an ill match vvel broken off . 1 iohn 2.15 . love not the world . the stoicks said to their affections , as abimelech spake to isaac , gen. 26.16 ▪ get you out from amongst us , for you are too strong for us : because they were too strong for them to master , they therefore would have them totally banisht out of their soules , and labour to becalm themselves with an apathy : but farre be it from us , after their example to root out such good herbes , ( instead of weeds ) out of the garden of our nature ; whereas affections , if well used are excellent , if they mistake not their true object , nor exceed in their due measure . ioshua killed not the gibeonites , but condemned them to bee hewers of wood , and drawers of water for the sanctuary . wee need not expell passions out of us , if wee could conquer them , and make griefe draw water-buckets of teares for our sinnes , and anger kindle fires of zeale and indignation , when wee see god dishonoured . but as that must needs be a deformed face , wherein there is a transposition of the colours , the blewnesse of the vines being set in the lips , the rednesse which should be in the cheeks , in the nose ; so alas most mishapen is our soule , since adams fall , whereby our affections are so inverted , ioy stands where griefe should , griefe in the place of ioy . wee are bold where wee should feare , feare where we should be bold , love that wee should hate , hate what wee should love . this gave occasion to the blessed apostle in my text , to disswade men from loving that , whereon too many dote . love not the world . for the better understanding of which vvords , knovv that the devill goes about to make an unfitting match , betwixt the soule of a christian , on the one party , and this world on the other . a match too likely to goe on , if wee consider the simplicity , and folly of many christians ( because of the remnants of corruption ) easily to be seduced and inveagled , or the bewitching entising , alluring nature of this world : but god by saint iohn in my text forbiddeth the banes , love not the world . in prosecuting whereof , wee will first shew the worthinesse of a christian soule , then wee will consider the worthlesnesse of the world , and from the comparing of these two , this doctrine will result that . it is utterly unfitting for a christian to place his affections on worldly things . let us take notice of a christians possessions , and of his possibilities ; what he hath in hand , and what he holdeth in hope : in possession he hath the favour of god , the spirit of adoption , crying in him , abba father , and many excellent graces of sanctification in some measure in his heart . in hope & expectance he hath the reversion of heaven and happinesse , ( a reversion not to be got after anothers death , but his owne ) and those happinesses which eye cannot see , nor eare heare ; neither it can enter into the heart of man to conceive . now see the worthlesnesse of the world ; three load-stones commonly attract mens affections , and make them to love , beauty , wit , and wealth . beauty the world hath none at all . i dare boldly say , the world put on her holy-day apparell , when shee was presented by the devill to our saviour , matth. 4.9 . she never looked so smug and smooth before or since , and had there beene any reall beauty therein , the eagle-sight of our saviour would have seene it ; yet when all the glory of the world was proffered unto him , at the price of idolatry , hee refused it . yet as old iezabel , when shee wanted true beauty , stopt up the leakes of age , with adulterated complexion , and painted her face ; so the world in default of true beauty decks her selfe with a false appearing fairenesse , which serves to allure amorous fooles , and ( to give the world , as well as the devill her due ) shee hath for the time a kind of a pleasing fashionablenesse : but what saith saint paul , 1 corinth . 7.31 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the fashion of this world passeth away : the wit of the world is as little as her beauty , how ever it may bee cryed up by some of her fond admirers ; yet as it is , 1 cor. 3.19 . the wisedome of this world is foolishnesse with god , and cuilibet artifici credendum est in sua arte , what wisedome it selfe counts foolishnes , is folly to purpose ▪ her wealth is as small , as either what the world cals substance , is most subject to accidents , uncertaine , unconstant , even lands themselves in this respect are moveables , riches make themselves wings , and fly away ; they may leave us whilst wee live ; but wee must leave them when wee dye . seeing then the world hath so little , and the christian foule so much ; let us learne a lesson of holy pride , to practise heavenly ambition . descend not so farre o christian , beneath thy selfe , remember what thou art , and what thou hast , loose not thy selfe in lavishing thy affections , on so disproportioned a mate : there is a double disparity betwixt thy soule , and the world : first that of age . perchance the world might make a fit mate for thy old man , thy vnregenerate halfe , thy reliques of sinne ; but to match the old , rotten , withered , worme-eaten world , to thy new man , thy new creature , the regenerated and renewed part of thy soule , gray to green , is rather a torture , then a marriage , altogether disproportionable . secondly , that of quality or condition , thou art gods free-man : if i have freed you , ( saith christ ) then are you free indeed , the world is , or ought to be thy slave , thy vassaile , iohn 1.5.4 . for whosoever is borne of god overcommeth the world , and this is the victory that overcommeth the world , even our faith . bee not then so base , as to make thy vassall thy mate . alexander denyed to marry darius his daughter , though proffered unto him , scorning to bee conquered by her beauty , whose father hee had conquered by his valour . let us not make the world our mistresse , whereof wee ought to be the master , nor prostitute our affections to a slave we have conquered . yea may some say this is good counsell , if it came in due season ; alas now it commeth too late , after i have not only long doted , but am even wedded to this world ; infant affection may be easily crusht , but who can tame an old and rooted love : thinke you that i have my affection in my hand , as hunters their dogs , to let slip or rate off at pleasure ; how then shall i unlove the world , which hath been my bosome darling so long . art thou wedded to the world , then instantly send her a bill of divorce . it need never trouble thy conscience , that match may be lawfully broken off , which was first most unlawfully made : yea , though wert long before contracted to god in thy baptisme , wherein thou didst solemnely promise thou wouldst forsake the devill and all his workes , the vaine pompe and glory of this world . let the first contract stand ; and because it is difficult for those , who have long doted on the world , to unlove her ; wee will give some rules , how it may bee done by degrees . for indeed it is not to bee done on a sudden , ( matters of moment cannot bee done in a moment ) but it is the taske of a mans whole life , til the day of his death . looke not with the eyes of covetousnesse , or admiration on the things of the world . the eye is the principall cinqueport of the soule , wherein love first arrives , vt vidi , ut perij ; now thou mayest looke on the things of the world , vt in transitu , as in passage ( otherwise wee should be forced to shut our eyes ) and wee may behold them with a slighting neglectfull fastidious looke ; but take heed to looke on them with a covetous eye , as eve on the forbidden fruit , and achan on the wedge of gold . take heed to looke on them with the eye of admiration , as the disciples looked on the buildings of the temple , matth. 24 1. wondring at the eternity of the structure , and conceiving the arch of this world , would fall as soone as such stones riveted to immortality , might bee dissolved . wherefore our saviour checketh them , verely i say unto you , there shall not be left one stone upon another , that shall not bee cast downe . excellently iob , chap. 31.1 . i have made a covenant with mine eyes , that i should not behold a woman . a covenant ? but what was the forfiture , iobs eyes were to pay in case hee brake it ? it is not exprest on the band ; but surely the penalty is employed many brackish teares , which his eyes in repentance must certainly pay , if they observed not the covenant . silence , that spokesman in thy bosome , i meane that allurements of the flesh and devill , who improveth his utmost power to advance a match betwixt thy soule and the world . and when any breach happens betweene thee , and the world ; so that thou art ready to cast her off , the flesh in thy bosome pleads her cause : why wilt thou ( saith it ) deprive thy selfe of those contentments , which the world would afford thee ? why dost thou torment thy selfe before thy time ? ruffle thy selfe in the silkes of security , it will be time enough to put on the sack-cloath or repentance , when thou lyest on thy death-bed . hearken not to the flesh , her inchantments ; but as pharaoh charged moses , to get him out of his presence , he should see his face no more , exodus 10.28 . so strive as much as in thee lyeth to expell these fleshly suggestions from thy presence , to banish them out of thy soule , at leastwise to silence them , though the mischiefe is , it will be muttering , and though it dare not hallow , it will still be whispering unto thee , in behalfe of the world , its old friend , to make a reconciliation betwixt you . 3 send back againe to the world , the love-tokens she hath bestowed upon thee , i meane those ill gotten goods , which thou hast gotten by indirect , and unwarrantable meanes . as for those goods , which thy parents left thee , friends have given thee , or thou hast procured by heavens providence on thy lawfull endeavours , these are no love-tokens of the world , but gods gifts ; keepe them , use them , enjoy them to his glory : but goods gotten by vvrong , and robbery , extortion and bribery , force and fraud , these restore and send back : for the world knoweth , that shee hath a kind of tye and engagement upon thee , so long as thou keepest her tokens ; and in a manner thou art obliged in honour , as long as thou detainest the gifts that were hers . imitate zacheus , see how hee casts backe what the world gave him , luke 19.8 . behold lord , the halfe of my goods i give to the poore , and if i have taken any thing from any man , by false accusation , i restore him foure-fold . 4. set thy affections on the god of heaven , the best wedge to drive out an old love , is to take in a new , postquam nos amaryllis habet , galataea reliquit : yea , god deserves our love first , because god loved us first , 1 iohn 4.19 . it is enough indeed to blunt the sharpest affection , to be returned with scorne and neglect ; but it is enough to turne ice into ashes , to bee first beloved by one , that so well deserves love . secondly , his is a lasting love , iohn 13.1 . having loved his owne that were in the world , he loved them to the end . some mens affection spends it selfe with its violence , hot at hand , but cold at length ; god's not so , it is continuing . it is recorded in the honour of our * king henry , the seventh ; that hee never discomposed favorite , one only excepted , which was william , lord stanly , a rare matter , since many princes change their favorites , as well as their clothes , before they are old : but the observation is true of the lord of heaven , without any exception ; those who are once estated in his favour , hee continues loving unto them to the end . hearke then how hee woes us , hoe every one , esay 55.1 . that thirsteth , come yee to the waters , and he that hath no money come , &c. how he woes us , mat. 11.28 . come unto me all yee that labour , and are heavy laden , and i will give you rest . love his love-letter his word , his love-tokens , his sacraments , his spokes-men , his ministers , which labour to further the match , betwixt him and thy soule . but beware of two things . 1. take heed of that dangerous conceit , that at the same time thou mayest keepe , both god and the world , and love these outward delights , as a concubine to thy soule . nay , god he is a jealous god , hee will have all or none at all . * there is a citie in germany , pertaining halfe to the bishop thereof , and halfe to the duke of saxony , who named the citie myndyn , that is , mine and thine ; because it was theirs communi jure , and at this day by corruption it is called minden . but god will admit of no such divisions , hee will hold nothing in coparceny , hee will not share or part stakes with any , but hee will have all entire to himselfe alone . take heed thou dost not onely fall out with the world , to fall in with it againe , according to that , amantium irae amoris redinte gratio est : for even as some furious gamesters , when they have a bad game , throw their cards out of their hands , and vow to play no more , ( not so much out of mislike of gaming , as of their present game ; ) but when the cards run on their side , they are reconciled to them againe ; so many men , when the world frownes on them , and crosses them , and they misse some preferment they desire ; then a qualme of piety comes over their hearts , they are mortified on a sudden , and disavow to have any further dealing with worldly contentments . but when the world smiles on them againe , favours and prospers them , they then return to their former love , and doting upon it . thus demas 2 tim. 4.10 . would needs have another farewel embrace of the world , even after his solemne conversion to christianity , demas hath forsaken me , having loved this present world . but when we are once at variance with the world , let us continue at deadly eternall feuds with it ; and as it is said of amnon , 2 sam. 13.15 . that the hatred wherewith hee hated his sister thamar , was greater then the love wherewith he loved her : so ( what was cruelty in him , will bee christianity in us ) once fallen out with the world , let the joynt bee never set againe , that it may bee the stronger ; but let our hatred bee immortall , and so much the stronger , by how much our love was before . good from bad friends . 2 sam. 15.31 and one told david , saying , achitophel is among the conspirators with absalom . this text is a glasse , wherein gods iustice is plainely to be seen . david had formerly falsely forsaken vriah , and now god suffers achitophel to forsake david . vriah neither in loyaltie , nor valour , though placed the last in the list , of the list of davids worthies , was any whit inferiour to any of davids subjects . how did hee sympathize with gods arke , and his fellow souldiers , stayed still in the campe , though hee was in the kings court , in that hee would not embrace those delights , the marriage-bed did afford him : no , though they practised upon him to make him drunke , yet in his drunkennesse , hee was so sober , that all thier wine washed not from him his first resolution , but hee remayned still constant . but how falsely did david forsake him , sending him with that snake in his bosome , which was to sting him to death ; i meane the letter , which was vriahs pasport , to his own grave . well vriah placed much confidence in the love of david , who deceives him ; david with no lesse trust relyes on the loyaltie of achitophel , and see what my text saith . and one told david , saying , achitophel is also among the conspirators with absalom . before we goe farther , let us learne , when our friends forsake us , to enter into a serious scrutinie of our owne soules : hast thou never played foule or false with thy friend ; if not in action , yet in intention ? dost thou not mean to prove base , if put to the tryall , and if occasion he offered to deceive him ? if so , know thy false friend hath only got the start of thee , and playd the fore-game , doing what thou meanest to doe . rayle not then on the times , nor speak satyres against the faithlesnesse of men , but laying thy hand on thy mouth , confesse god hath justly found thee out , and dealt with thee , as hee did with david . secondly , hence we may observe : the most politicke heads have not alwayes the faithfullest hearts . achitophel was the iewish nestor , or their salomon before salomon , and like the oracle of god for his wisedom , but like the oracle of the devill for his deceitfulnesse ; for whilst david swaied the scepter , who more loial to him then achitophel , and once when david is in banishment , he fals first to absalom , he loved to worship the sun rising ; yea whils david the true sun was but over-cast with a cloud , he fals adoring that blazing star , that comet only fed with the evaporations of pride and ambition , which shined for a while , and then went out in a stink . reasons why the most politick are not alwayes the most faithfull . 1. because that cement which conglutinates hearts , and makes true friends indeed , is grace and goodnes , wherof many politick heads are utterly devoid , 1 cor. 1.26 . for ye see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble are called . 2. politick men make their owne profit , the rule and square of their loves , they steere their course by the pole-star of their own good . and as in their actions , so in their affections , have an invisible end to themselves , which beginneth where that end endeth , which is apparent to others . doe not then undervalue and despise the love of those , who are of meane and inferior parts ; wise men have made use of such servants , and found them more manageable , and more profitable , though their judgements were weaker , their affections might be stronger , than wiser men . thirdly , observe . false friends will forsake thee in time of adversity . hee that beleeveth , that all those who smile on him , and promise faire in time of prosperity , will performe it in time of his want , may as well beleeve , that all the leaves that bee on trees at mid-summer , will hang there as fresh , and as faire on new-yeers day . come wee now to consider , what good uses one may make to himselfe , from the unfaithfulnesse of friends , when they forsake us . 1 first consider with thy selfe , whether thou hast not beene faulty , in entertaining tale-bearers , and lending a listning eare unto them : solomon faith , prov. 16.28 . a whisperer separateth chiefe friends . whethersoever hee commeth , he bringeth with him , the fire , fuel , and bellowes of contention . 2 if herein thy conscience accuse thee not , examaine thy selfe , whether there was not a laesum principium , in the first initiation of your love : how came you acquainted , whereout grew your amitie , whereon was your intimacie grounded ? didst thou not first purchase his favour with the price of a sinne ? for know , friends unjustly gotten , are not long comfortably enjoyed . thus absalom , by sordid flattery stole the hearts of the israelites , descending too much beneath himselfe , 2 sam. 15.5 . as alwayes ambitious spirits , when they would personate humility , over-act their part , and play basenesse : wee see king hezekiah , who procured senacharibs love by his sacriledge , enjoyed not that purchase , which he made god and his temple pay for , 2 king. 18. 16. for senacharib no sooner received his money , but hoc non obstante , persisted in his former enmity and hostility against the iewes , and as it followeth in the very next verse , sent up his captaines to besiege ierusalem . 3. if there be no fault in the inchoation ; examine , hath there beene none in the continuance of your friendship , hast thou not committed many sinnes , to hold in with him ? if so , then it is just with god , hee should forsake thee : thus tyrants often times cut off those staires , by which they climbe up to their throne : yea , good princes have often times justly sacrificed those their favorites to the fury of the people , who formerly have been the active instruments to oppresse the people , though to the enriching of their princes . hast thou not flattered him in his faults , or at least wise by thy silence consented to him ? if so , god hath now opened thy friends eyes , he sees thy false dealing with him , and hath just cause to cast thee out of his favour . when amnon had defiled his sister thamar , the text saith , 2 sam. 13.15 . that the hatred wherewith hee hated her , was greater than the love , wherewith hee loved her . poore lady , shee was in no fault , not the cause , but onely the object , and the occasion of her brothers sinne , and that against her will , by his violence . now to reason , a minore ad majus ; if amnon in cold blood viewing the hainousnesse of his offence , so hated thamar , which onely concurred passively in his transgression , how may our friends justly hate us , if haply we have beene the causers , movers , and procurers of their badnesse . if wee have added fewell to the flame of their ryot , played the pandors to their lusts , and spurred them on in the full speed of their wantonnesse , deserve wee not ( when their eyes are opened , to see what foes we have been unto them , under pretended friendship ) to bee spit in the face , kik't out of their company , and to bee used with all contumely , and disgrace ? 4. hast thou not idolatrized to thy friend ? hath he not totally monopolized thy soule , so that thou hast solely depended on him , without looking higher , or further ? tu patronus , si deseris tu perimus . thus too many wives anchor al their hopes for outward matters , on their husbands , and too many children leane all their weight on their fathers shoulders ; so that it is just with god , to suffer these their woodden pillars to breake , on whom they lay too much heft . 5. hast thou not undervalued thy friend , and set too meane a rate and low an estimate on his love ? if so god hath now taught thee , the worth of a pearle , by loosing it ? and this comes often to passe , though not in our friends voluntary deserting us , as achitophel did david , yet in their leaving us against their wils , when god taketh them from us by death . but here this question may be demanded ; whether is one ever againe to receive him for his friend , and to restore him to the old state of his favour , who once hath deceived , and dealt falsely with him ? many circumstances are herein , well to bee weighed ; first did hee forsake thee out of frailty , and infirmity , or out of meer spight and maliciousnesse ? secondly , hath he since shewed any tokens , and evidences of unfained sorrow ? hath hee humbled himselfe unto thee , and beg gods , and thy pardon ? if hee hath offended mischievously , and persists in it obstinately : o let not the strength of thy supposed charity , so betray thy judgement , as to place confidence in him ! samson was blind , before hee was blind ; the lust of dalilah deprived him of his eyes , before the philistims bored them out , in that once and againe being deceived by dalilah , hee still relyed on her word : but if hee hath shewed himselfe such a penitent , and thou art verely perswaded of his repentance , receive him againe into thy favour . thus dealt our saviour with saint peter , marke 16.7 . but goe your way , tell his disciples , and peter , peter especially ; peter that had sinned , and peter that had sorrowed , peter that had denyed his master ; but peter that went out and wept bitterly . 6. sixthly , and lastly , it may bee god suffers thy friends to prove unfaithfull to thee , to make thee sticke more closely to himselfe : excellent to this purpose is that place , mica . 7.5 . trust yee not in a friend , put yee no confidence in a guide , keepe the doers of thy mouth from her , that lyeth in thy bosome : for the son dishonoureth the father , the daughter riseth up against the mother , the daughter in law , against her mother in law ; a mans enemies are the men of his own house . but now marke what followes ; therefore will i looke unto the lord , i will wayte for the god of my salvation . as if hee had said , is the world at this bad hand ? is it come to this bad passe ? that one must bee farre from trusting their neerest friends ; it is well then i have one fast friend , on whom i may relye , the god of heaven . i must confesse these words of the prophet , are principally meant of the time of persecution , and so are applyed by our saviour , mat. 10.21 . however they containe an eternall truth , whereof good use may bee made at any time : let us therefore , when our friends forsake us , principally relye on god , who hath these two excellent properties of a friend ; first he is neere to us , so saith the psalmist , thy name is neere , and this doth thy excellent workes declare : they have a speedy way , of conveying letters from aleppo to babylon , sending them by a winged messenger , tyed to the legs of a dove ; but wee have a shorter cut to send our prayers to god , by sending our prayers by the wings of the holy spirit , that heavenly dove , whereby they instantly arrive in heaven . as god is neere to us , so hee is ever willing , and able to helpe us : on him therefore let us ever relye ; and when other reeds bow or break , or run into our hands , let us make him to bee our staffe , whereon wee may leane our selves . a glasse for glvttons . rom. 13.13 . not in gluttony . these words are a parcell of that scripture , that converted saint augustine . he , ( as hee confesseth of himselfe ) at the first was both erroneous in his tenets , and vicious in his life , when running on in full carreare in wickednesse , god stopt him with his voyce from heaven , tolle et lege ; take up thy book , and reade ; and the first place which god directed his eye to , was these words in my text , and after this time being reclaymed , hee proved a worthy instrument of gods glory , and the churches good . now as those receipts in physicke are best , which are confirmed under the broad seale of experience , and set forth with the priviledge of probatum est ; so my text may challenge a priority , before other places of scripture , because upon record it hath been the occasion to convert so famous a christian . neither thinke , that the vertue of these words , are extracted by doing of this one cure , or that my text with isaac , hath onely one blessing for him that came first , no by gods blessing it may be cordial , for the saving of our soules . to day therfore part of samsons riddel shall be fulfilled in your ears : out of the devourer came meat , gluttony that vice , which consumeth and devoureth food . the discourse thereof by gods assistance shall feed us at this time . not in gluttony . gluttony is a dangerous sin for any christian to be guilty of . because humane laws hath provided no penalty for it . men will be afraid to commit petty lassony , for feare of whipping ; fellony for feare of branding , murther , for feare of hanging ; worse sins , for feare of having a grave , whilst living . but it is too likely , that men will take leave and liberty to themselves , to be gluttons , presuming upon hope of impunity , because mans laws have ordered no punishment for it ; yet as those offences are accounted the greatest , which cannot be punished by a con●●●●● , a iustice , or iudge of assize ; but are reserved immediatly to be punished by the king himselfe ; so gluttons must needs be sinners in an high degree , who are not censureable by any earthly king , but are referred to be judged at gods tribunal alone . because it is so hard and difficult to discerne ; like to the hecktick fever , it steales on a man unawares . some sins come with observation , and are either ushered with a noyse , or like a snaile , leave a slime behind them , whereby they may be traced , and tracted , as drunkennesse . the ephramites were differenced from the rest of the israelites , by their lisping , they could not pronounce h , which then was a heavie aspiration unto them , when it cost the lives of so many thousands . thus drunkards are distinguish't from the kings sober subjects , by clipping the coyn of the tongue . but there are not such signes and symptomes of gluttony . this sinne doth so insensibly unite , and incorporate it selfe with our naturall appetite , to eate for the preservation of our lives ; that as saint * gregory saith ; it is a hard thing to discerne , quid necessitas petat , & quid voluptas suppetat , quia per esum voluptas necessitati miretur : what is the full charge of food , which nature requires for our sustenance , and what is that sure charge , which is heaped by superfluity . because of the sundry dangers it brings ; first to the soule , luke 21.34 . take heed lest your hearts bee oppressed with surfetting : and indeed the soule must needs bee unfitting to serve god , being so incumbred . that man hath but an uncomfortable life , who is confined to live in a smoaky house . the braine is one of these places of the residence of the soule , and when that is filled with streames , and vapours arising from unconcocted crudities in the stomacke , the soule must needs malè habitare , dwell unchearfully , ill accommodated in so smoaky a mansion . and as hereby it is unapt for the performance of good , so it is ready for most evill , for uncleannesse , scurrulity , ill speaking ; this being the reason , saith saint gregory , why dives his tongue , was so tormented in hell , because hee being a glutton , with his tongue had most dishonoured god . secondly , this sinne empaires the health of the body : the out-landish proverbe saith , that the glutton digs his grave with his owne teeth , hastens his death by his intemperance ; for if there were a conflict in rebeckaes body , when two twins were in her wombe , must there not bee a battell and insurrection in his stomack ; wherein there is meat , hot , cold , sod , rost , flesh , fish ; and which side soever wins , nature and health will bee overcome , when as a mans body is like unto the arke of noah , containing all beasts cleane , and uncleane ; but hee the most uncleane beast , that containes them : our law interprets it to bee murther , when one is killed with a knife . let us take heed wee bee not all condemned by god , for being fellons , de se ; for wilfull murthering our owne lives , with our knifes by our superstitious eating . thirdly , it wrongs the creatures that hereby are abused : indeed they willingly serve man , so long as hee is a king over them ; but they are loath to doe it , when he turnes tyrant : so if when the drunkard sings , the drinke sighes ; when the glutton laughes , the meate grieves to bee so vainely mispent by him . god saith , hosea . 2.9 . that hee will recover his flaxe , and his wooll from the idolatrous iewes , vindicabo , i will rescue and recover them , as from slavery and subjection , wherein they were detayned against their will ; and in such like tyrannie are the creatures , as bread , wine , and meat tortured under the glutton . lastly , it wrongeth the poore ; for it is the over-much feasting of dives , which of necessity maketh the fasting of lazarus , and might not the superfluous meat of the rich bee sold for many a pound , and given to the poore . come we now to consider , wherein gluttony doth consist . i am not ignorant of that verse in thomas : praeproperè , lautè , nimìs , ardentèr , studiosè : but i will not march in sauls heavie armour , or confine my selfe to follow the schooles directions herein ; i will goe against this goliah of gluttony , with my owne sling and stone , and use a private and plaine method . this sinne therefore consisteth , either in the quantity of the meate , or in the quality , or in the manner of eating . in the quantity : and here it is hard to define the omer of manna , for every mans belly ; the proportion of meate for every mans stomacke ; that quantity of raine will make a claye ground drunke , which will scarce quench the thirst of a sandy countrey . it is thus also in men , that proportion of meat surfetteth , and surchargeth the stomacks of some , which is not enough to satisfie the hunger of others , especially of those , who being young , have hot and quick disgestion , of those who living in a cold clymate , and thereby have the heat of their stomacks intended , of those whose stomacks are strong , by reason of their labour and travell ; and not to speake of the disease , called ( boulamya ) mens natures being thus diverse , by what standard shall i measure them ? let this be the rule , hee shall be arraigned and condemned before god , for gluttony in the quantity of meat , who hath eaten so much , as thereby hee is disabled , either in part , or wholly , to serve god , in his generall , or particular calling , be his age , clymate , or temper whatsoever . 2. in quality , and that foure wayes , 1. when the meat is too young , exod. 23.19 . thou shalt not seeth a kid in his mothers milke ; that is , thou shalt not eat it before it hath age , to bee just and firme flesh : circumcision was deferred till the eighth day ; one reason rendred by divines , is because a child before that time , is not caro consolidata ; and sure there is a time , before which beasts and fowles are not sollid , fast , and lawfull to bee eaten . i must confesse , wee are to live by the creatures death , they being borne are condemned to dye , for our necessity , or pleasure ; and these condemned persons desire not a pardon , but deserve a reprive , that they may be respited , and reserved so long , till they bee good and wholesome food , and not clapt into the gluttons bowels , before they be scarce out of their mothers belly . secondly , when the meat is too costly ; thus cleopatra , macerated an vnion , a pearle of an inestimable worth , and dranke it in a health to marke anthony ; a deed of hers as vaine , as the other wicked , when she poysoned her selfe . thirdly , when the meats are onely incentives , and provocations to lusts , in some kind thereof ; i could instance , were i not afraid to teach sin , by confuting it . why is the furnace made seven times hotter ; then ever it was before ? is not the devill of himselfe sufficiently mischievous ? is not our owne corruption of it selfe sufficiently forward ? yea , head-long to evill ? but also wee must advantage them by our owne folly . have wee vowed in our baptisme to fight against , and doe wee our selves , send armour , and munition to our enemy ? yea , many set their owne houses on fire , and then complaine they burne , labor est inhibere volantes , parcere puer stimulis , & fortiùs utere loris . lastly , when the meat is such , as is onely to increase appetite ; when one before is plentifully fed . such is the cruelty of the spanish inquisition ; that when they have brought a man to the doore of death , they will not let him goe in , when by exquisite tortures , they have almost killed him ; then by comfortable cordials they doe againe revive him : and whereas of god it is appoynted , for all men once to dye : these mens cruelty makes men to dye often . thus men , when they have stabbed and killed hunger with plentifull eating , with sauce , and salt meats of purpose , they restore it againe to life ; and for severall times , according to their owne pleasures , kill and recall , stab and revive their appetites . 3. in the manner of eating . 1. greedily without giving thankes to god : like hogs , eating up the maske , not looking up to the hand that shaketh it downe . it is said of the israelites , exod. 32.6 . the people sate downe to eate and to drinke ; there is no mention of grace before meate ; and rose up to play , there is no mention of grace after . secondly , constantly , dives fared deliciously every day ; there was no friday in his weeke , nor fast in his almanack , nor lent in his yeare : whereas the moone is not alwayes in the full , but hath as well a wayning , as a waxing ; the sea is not alwayes in a spring-tide , but hath as well an ebbing , as a flowing ; and surely the very rule of health will dictate thus much to a man , not alwayes to hold a constant tenure of feasting , but sometimes to abate in their dyets . lastly , when they eat their meats studiously , resolving all the powers of their mind upon meat , singing requiems in their soul , with the glutton in the gospel , soule take thine ease , &c. and whereas we are to eat to live , these only live to eat . let us therfore beware of the sin of gluttony , and that for these motives . 1. because it is the sin of england ; for though without vsurpation , we may intitle our selves to the pride of the spanish , jealousie of the italian , wantonnesse of the french , drunkennes of the dutch , and lazinesse of the irish ; and though these out-landish sins have of late bin naturalized and made free denisons of england yet our ancientest carte , is for the sinne of gluttony . it is the sinne of our age , our saviour saith , mat. 24.37 . but as it was in the dayes of noah , so likewise shall the comming of the sonne of man be , they did eate and drinke , &c. that is , excessively ; for otherwise they did eate in all ages . it is said of old men , that they are twise children ; the same is true of this old doting world , it doth now revert , and relapse into the same sinnes , whereof it was guilty in the infancy , wee on whom the ends of the world are come , are given to the sinnes of gluttony , as in the dayes of noah . the third motive is from the time , these seven full eares , these seven fat kine ; these seven weekes of feasting , betweene christmas and shrovetide are past ; these seven leane eares , these seven leane kine , the seven fasting weeks in lent , are now begun : practise therefore the counsell , which salomon gives , prou. 23.1 . when thou sittest to eate with a ruler , consider diligently what is before thee , and put thy knife to thy throat , if thou beest a man given to thy appetite . this is thy throat , that narrow passage of importance , guard it with thy knife , as with a halbert , that no superfluous meat passe that way , to betray thy soule to gluttony . but it is to be feared , that wee will rather turne the backs of our knifes , then the edges ; i meane we will use little violence to represse and restraine our owne greedinesse , that our knifes may therefore bee the sharper ; let these whet-stones set an edge on them . 1. consider the bread that thou eatest , is the bread that perisheth : and our saviour saith , labour not for the meat that perisheth , but for that which endureth to everlasting life : biscate is but perishing bread , though it may laste two yeares ; for what is two yeares to eternity ? 2. we shall perish that eate the meat , but god shall destroy both it and that : and then the glutton which hath playd the epicure on meat , whist he lived , the wormes shall play the epicures on him when he is dead ; and whilst the temperate man shall give them but ordinary commons , the larded glutton shal afford them plentifull exceedings . to conclude this point , wary was the practise of iob , iob 1.5 . who after the dayes of his sons feasting , were gone about , offered burnt offerings to god for them ; for he said , it may be my sonnes have sinned , and cursed god in their hearts . so sith gluttony is so subtill a sinne , and so hard to be discerned , when we have beene at a great feast in the day ; let us sacrifice our prayers to god , and sue out a pardon from him , lest peradventure in the heart of our mirth , without our knowledge , and against our will we have inseverably been overtaken with the sin of gluttony . hovv farre grace can be entailed . 2 tim. 1.5 . when i call to remembrance , the unfained faith , which is in thee , which dwelt first in thy grand-mother lois , and thy mother eunice ; and i am perswaded that it is in thee also . when i call to remembrance . it is good to feed our soules on the memories of pious persons : partly that we may be moved to prayse god in , and for his graces , given to his saints ; and partly that we may bee incited to imitate the vertues of the deceased . ahaz was so taken with the altar at damascus , 2 king. 16.10 . that hee would needs have one at ierusalem , made according to all the worke-manship thereof . when we call to mind the vertues of the deceased , and cannot but be delighted with their goodnesse ; let us labour to fashion our selves after their frame , and to erect the like vertues in our owne soules . godly children occasion their parents to bee called to memory : saint paul beholding timothies goodnesse , is minded thereby to remember his mother , and grand-mother eunice and lois ; they can never bee dead , whiles hee is alive . good children are the most lasting monument , to perpetuate their parents , and make them survive after death . dost thou desire to have thy memory continued ? art thou ambitious to be revenged of death , and to out-last her spight ? it matters not for building great houses , and calling them after thy name , give thy children godly education , and the fight of their goodnesse will furbish up thy memory , in the mouthes and minds of others , that it never rusts in oblivion . which dwelt first . that is , which was an inhabitant in their hearts : faith in temporary believers , is as a guest , comes for a night , and is gone , at the best is but as a sojourner , lodges there for a time ; but it dwelleth , maketh her constant residence , and aboad in the saints , and servants of god . grand-mother lois , and mother eunice . why doth not saint paul mention the father of timothy ; but as it were blanch him over with silence ? first , it is probable that saint paul had not any speciall notice of him , or that hee was dead before the apostles acquaintance in that family . 2. likely it is , he was not so eminent , and appearing in piety ; the weaker vessell may sometimes be a stronger vessel of honour : yea , the text intimateth as much , act. 16.1 . behold a certaine disciple was there named timotheus , the sonne of a certaine woman , which was a iewesse , and beleeved , but his father was a greeke . let women labour in an holy emulation , to excell their husbands in goodnesse ; it is no trespasse of their modesty , nor breach of the obedience they vowed to their husbands in marriage , to strive to bee superiours , and above them in piety . 3. eunice and lois , the mother and grand-mother , are onely particularly mentioned , because deserving most commendation for instructing timothy in his youth ; as it is in the chap. 3. ver. 16. knowing of whom thou hast learned them , and that from a child thou hast knowne the holy scriptures . for the same reason the names of the mothers of the kings of iudah , are so precisely recorded for their credit , or disgrace , according to the goodnesse or badnesse of their sonnes . let mothers drop instruction into their children with their milke , and teach them to pray , when they beginne to prattle . though grace bee not entayled from parent to child ; yet the children of goldy parents have a great advantage to religion ; yea that five-fold . 1. the advantage of the promise ; yea though they come but of the halfe blood , ( much more if true borne on both sides ) if one of their parents bee godly , 1 corinth . 7.14 . for the unbeleeving husband is sanctified by the unbeleeving wife ; and the unbeleeving wife is sanctified by the husband , else were your children uncleane , but now they are holy . 2. of good precepts , some taught them in their infancy , so that they can easier remember what they learned , then when they learned it , gen. 28.19 . for i know abraham that hee will command his children , and his houshold after him to feare the lord . 3. of good presidents , habent domi unde discant ; whereas the children of evill parents see daily what they ought to shun , and avoyd , these behold what they should follow , and imitate . 4. of correction , which though untoothsome to the palat to taste , is not unwholsome to the stomacke to digest . 5. of many a good prayer , and some no doubt steept in teares , made for them before , some of them were made , filius tantarum lachrymarum non peribit , said saint ambrose to monica , of saint augustine her son ; disdaine thou then out of an holy pride , to bee the vitious sonne to a vertuous father , to bee the prophane daughter of a pious mother ; but labour to succeed , as well to the lives , as to the livings , the goodnesse , as the goods of the parents . yea , but may the children of bad parents say ; this is but cold comfort for us , and they may take up the words of the souldiers , luke 3.14 . and what shall wee doe ? first , if thy parents be living , conceive not that their badnesse dispenceth with thy duty unto them , thou hast the same cause , though not the same comfort , with good children to obey thy parents ; this doe labour , to gaine them with thy conversation . it was incest , and a fowle sinne in lot , to bee husband to his daughters , and beget children on them ; but it would bee no spirituall incest in thee , to be father to thy father , to beget him in grace , who begat thee in nature ; and by the piety and amiablenesse of thy carriage , to be the occasion by gods blessing , of his regeneration ; and what samuel said to the people of israel , 1 sam. 12.23 . god forbid that i should sinne against the lord , in ceasing to pray for you ; so god forbid thou shouldest ever leave off to have thy knees bended , and thy hands lifted up , for the conversion of thy bad father . moreover , labour more especially to shun and avoyd those sinnes , to which thy father was addicted ; and chiefly such sinnes , the inclination whereto may depend from the temper and constitution of the body ; so that a pronenesse thereto , may in some sort seem to be intayled to posterity . was thy father notorious for wantonnesse ? strive then to be noted for chastity ; was hee infamous for pride ? labour thou to be famous for humility . and though thou must not be dejected with griefe , at the consideration of the badnesse of thy parents ; yet mayest thou make a soveraigneuse thereof , to bee a just cause of humiliation to thy selfe . if thy parents bee dead , and if thou canst speake little good of them , speake little of them . what sullennesse did in absolon , 2 sam. 13.22 . hee spake to his brother amnon , neither good nor bad : let discretion do in thee , seale up thy lips in silence , say nothing of thy parents : he is either a foole , or a mad man , who being in much company , and not being urged thereunto , by any occasion will tell others , my father lyes in the fleet , my father lyes in prison , in the counter : more witlesse is hee , who will speake both words , vncharitable , and vnnaturall , concerning the finall estate of his father , in an eternall bad condition . and i am perswaded , there is a three-fold kind of perswasion , whereby one may be perswaded of good in another man . 1. the perswasion of infallibility , and this onely god hath , act. 5.18 . knowne unto god are all his workes from the beginning of the world , hee alone searcheth and tryeth the hearts and reines . and they also have it to whom god immediately reveales it . thus ananias knew that paul was a true servant of god , after it was revealed to him , act. 9.15 . for hee is a chosen vessell unto me , to beare my name , before the gentiles , and kings , and the children of israel . and in this sense of infallible perswasion , we may understand , saint paul in the text , because it is said 1 tim. 1.18 . this commandement write i unto thee , sonne timotheus , according to the prophecies which went before upon thee , that thou by them shouldst fight a good fight . 2. the perswasion of charity , and this i must confesse is but weake , and rather a presumption , than a perswasion . charity , 1 corinth . 13.17 . thinketh no evill , it beleeveth all things , hopeth all things ; and in this kind of perswasion wee conceive that all men have faith dwelling in them , of whom wee know no just reason to conceive the contrary . 3. the perswasion of a well , and strong grounded opinion , to make which , these three things must concurre ; first the party that conceives this opinion , must have a good judgement , and discerning spirit , well to dive and pierce into the natures and dispositions of men . secondly , he must be long acquainted with that person , of whom hee hath such an opinion , that faith dwelleth in him . too bold are these men , who upon a superficiall knowledge , and short conversing with any , dare peremptorily pronounce , that such an one hath saving grace and sanctity in him . these are professors of spirituall palmestry , who thinke that upon small experience they can see the life-line ( the line of eternall life in the hands of mens souls ) where as for all their skil they often mistake the hands of esau , for the hands of iacob : lastly , they must have intimate familiarity with them , and be not onely their acquaintance large , but in ordinary . te intus & in cute novi . put all these three together , that one hath a discerning spirit , long and intimate acquaintance with one , and hee may arrive at saint pauls perswasion in my text , to be perswaded of faith dwelling in in him , with whom hee hath beene thus long , and intimately acquainted . and in this sense ( though it may bee of the infallible perswasion by revelation ) understand wee that , 2 king. 4.1 . now there cryed a certaine woman , of the wives of the sonnes of the prophets unto elisha , saying ; thy servant , my husband is dead ; and thou knowest that thy servant did feare the lord . yet for all this wee may set this downe for a true position ; that the wisest of men easily may , and sometimes are deceived in counting them good , which are very counterfeits , and especially in these cases . first , in close natured men , such as lye in at a close guard , and offer no play , whose well is deepe , and men generally want buckets to measure them ; so that one may live twenty yeares with them , and bee never a whit the wiser , in knowing their disposition . 2. in various , and inconstant men , which like proteus , never appeare twise in the same shape , but differ as much from themselves , as from other men , and are onely certaine in uncertainty ; so that one can build no certaine conclusion on such floting , flitting sands ; and even know not what to make of them . 3. in men of an excellent nature , such as titus vespatian , was called deliciae humani generis . this euphuia presents it selfe in all outward signes and symptomes ; so like to grace that it is often mistaken for it . whereas on the other side , men of a rugged , unbrusht nature , such as were never lickt , hewen , or polisht , may bee slaundered in many mens judgements , to bee altogether devoyd of piety . 4. in affected dissemblers , hypocrisie is as like piety , as hemlocke to parsley ; and many one hath beene deceived therein . to conclude , if wee desire to passe a rationall judgement on faith in others , and piety in their hearts : let us first labour to have true sanctity in our owne . one complayned to a philosopher ; that it was an hard thing to find a wise man . it is true ( said hee ) for hee must first bee a wise man that seekes him , and knowes when hee hath found him : so that on the matter , it is not one wise man , but two wise men , must meete together . so it is an hard thing to know true sanctity in another man ; because hee must have true piety in himselfe , that knowes it , or else hee is an incompetent iudge , to passe a verdict on a another . let us therefore labour first to have true grace in our hearts , that so with saint paul , wee may bee perswaded of grace that dwels in another . a christning sermon . 2 king . 5.14 . then went hee downe and dipped himselfe seven times in iordan , according to the saying of the man of god , and his flesh came againe , like to the flesh of a little child , and hee was cleane . in this chapter , naaman the syrian coms hurrying with his horses , and ratling with his chariot to the doore of the prophet elisha , to bee cured of his leprosie . now hee said in his heart , ( i could not have told his thoughts , except first hee had told them mee ) hee will surely come out to mee , and stand and call on the name of the lord , his god , and strike his hand over the place , and recover the leper : thus hee thought , that the very noyse of the wheels of his chariot , should call elisha to come to him , because hee was captaine of the hoast of syria , hee thought to be commander of gods prophet , and hee expected a great deale of service from him , and truly hee might expect it : for the prophet beate him at his owne weapon , out-shot him in his owne bow , out-stated him in statelinesse it selfe . 1. called him not in , but let him stand at doore . 2. came not to him in his person , but by a proxie . 3. sent him a plaine and cold answer , wash seven times in iordan . by the way , i dare boldly say , elisha in himselfe was not proud at other times , hee could fare hardly on barley loaves , and feed hungerly on plaine pottage ; but at this time his affecting of state , was both lawfull and necessary . first it was the sight of naamans shoe , which made elisha so high in the instep ; with the stately , hee would be stately ; the rather because hee did perceive that naaman must bee humbled , before hee could bee healed , and the proud flesh first taken out of his heart , ere the putrid flesh could bee cured in his body . secondly , naaman , though hee was a prince , yet hee was but a pagan ; and in this respect , the lowest hebrew was higher than hee ; elisha therefore would teach him to learne himselfe ; that hee was not proper to receive so great favours , as being but a goat , and no lost sheepe of the fold of israel . lastly , elisha was an extraordinary man , hee might well stand upon termes of double distance , who had a double portion of elijah's spirit . you my brethren of the ministery , let us know , that wee succeed to the office , but not to the eminencies , to the place , but not to the personall perfections of the prophet elisha . and let us know , that humility is our honour and crowne ; so that except wee be forced unto it against our wils , se defendendo , to maintaine the honour of god , and our office , to stand upon our points , let us leaving the patterne of elisha's statelinesse , rather follow the president of saint pauls humility , i was made all things to all men , that by all meanes i might gaine some . to returne to naaman : the mention of the water put him into a fire , hee burneth with choler and passion : are not abanah , and pharpar , rivers of damascus , better than all the waters of israel ? may i not wash in them , and be cleane ? so he turned and went away in a rage : well , his servants come to him , to perswade him , and bring with them good logick , and ethicks , good arguments , and good manners ; good logick reasoning a minori ad majus ; if the prophet had bid thee doe some great thing , wouldest thou have not done it ? how much rather then , when he saith to thee , wash and be cleane ? good ethicks , my father , my all-speaking in one person , so unanimously they consented in one opinion ; father , as if they had said , wee confesse thou art wiser then wee are , of more age , of more honour ; yet you are neere unto us , you are deare unto us , wee wish your weale and welfare : o what a deale did they speake in a little , and how many sentences are comprised in this one word , father : these words so wrought on naaman , that the lyon became a lambe ; hee that formerly had conquered his foes , now subdues himselfe , down came he in his stomacke , and downe comes hee in his person . then went hee downe , &c. these words containe a cure most strange , most true , wherein observe : 1. the time wherein it was wrought , then . 2. the sick man , ( or if you please ) since his servants have perswaded him , the patient . 3. the disease , leprosie . 4. the physitian , the man of god , elisha . 5. the physicke quid , washing in iordan , quoties , seven times . 6. the effect and operation thereof : and his flesh came againe , like the flesh of a little child , and he was cleane . but as gideon had too great an army for his use , and therefore sent most of his souldiers away ; so the time commands me , to dismisse most of these points , and onely to retaine such with me , as are most pertinent to the present occasion . i begin with the time , wherein the cure was wrought : then . then : when ? after his servants had perswaded him : whence observe , wise men must sometimes follow the counsell of their inferiours , as naaman did of his servants . the reason is , that wise men may bee deceived in those actions , wherein they themselves are parties , and interested , it is possible that passion , prejudice , and partiality one , or all of these , like so many pearles , may blind the eyes of your iudgement . whereas such as looke on , may see more then those that play the game , and though in other respects their judgements be farre inferiour , yet herein they may be more cleare , because lesse ingaged : yea , salomon himselfe , though the wisest of kings had a counsell of aged men , that stood before him . and though this might seeme but the lighting of so many candles to the sun , yet no doubt hee knew wisely to make use of them , who in wisedome were farre beneath him . i have seene a dull whet-stone set an edge on a knife : yea , the wisest of men need not thinke scorne to learne of the worst of men , when we may be taught , not to take carking care by the lillies , and yet providently to provide from the pismire . but then especially are wee to listen to the counsell of inferiours , whose advise we know proceeds from a loving heart , and is aymed and levelled at our good , especially if they be such , that our credit and profit is imbarked in the same bottome with theirs , together they sinke , and together they swim ; so that wee cannot suspect , dare not deny , and must confesse , that their advise lookes straight forward at our good , and squints not aside at any sinister respect . wherefore , sometimes let abraham hearken to sarah , his wife , moses the iew , to iethro the gentile ; david the soveraigne , to ioab the subject ; yea , let not apollo , though eloquent , and mighty in scripture , thinke scorne to learne his christ-crosse from aquila , and priscilla . yet when inferiours presume to commend their counsell to their superiours , let it be qualified with these cautions . 1. let them doe it seasonably , in a fit opportunity . now opportunity is the spirits of time extracted , or the quintessence of time at large , distilled , and such an opportunity must he waite for , who hopes to doe any good by his advise to his betters . abigail was excellent hereat , 1 sam. 25.36 . shee told her husband nabal , nothing lesse or more , untill the morning light : either because shee would not cast the pearle of her good counsell before a swine , wallowing in drunkennesse ; or because shee thought her physicke would worke the better with him , if shee gave it him fasting . 2. it must be done secretly . an open reproofe of our betters , is little better than a libell . true it is , wee ministers may publikely , ( when occasion is offered us ) reprove the vices of those , who in outward respects are far our superiours , yet we must doe it publikely , secretly ; publikely for the place , secretly for the manner . we are not to make in the pulpit such an hue and cry after the offender , that the capacity of the meanest may take him on suspition , whom we meane . no , let us deliver our doctrine in common , and let the guilty conscience inclose it to it selfe . 3. they must doe it with all reverence , and humility , as the servants of naaman , in my text . a wool-packe doth conquer the strength of an ordnance , by yeilding unto it : so there be many natures , which will be led , but may not be drawne , or dragged ; and these may be broken with faire usage , that cannot be bowed with forcible dealing . 4. let them pray to him , who hath the hearts of all men in his hand : like the rivers of water , hee turneth them whether he pleaseth , that he would be pleased to prepare , and mollifie their hearts , to whom they are to addresse their counsell , that he would bow their eares to heare , their heads to conceive , and their hearts to practise , that advise which shall be commended to them for their good . and so much for the time . come we next in the second place to the physick prescribed , water of iordan . whence observe . god appoints weake meanes by the vertue of his institution , to accomplish great matters . take a survey of all the parts of gods service , and we shall find this true . begin at the font , there is plaine water of iordan ; yet by the vertue of gods ordinance , it washeth away originall sin . passe from the font to the ministers pue , there is stil plain water of iordan , the weaknesse of the word , and the folly of preaching ; yet gods wisdome and power , to make the goat a sheep , the lyon a lamb , the wanton chaste , the passionate patient ; yea , to revive such as are dead in trespasses and sins . looke on the minister , here is still plaine water of iordan , earthen vessels , men loaden with infirmities , like the rest of their brethren , yet are they dispensers of the mysteries of god . proceed to the communion-table , there is still plaine water of iordan , a morsell of bread , and a draught of wine , yet these worthily received , signe and seale unto us , the body of christ , and the benefits of his passion . let us take heed , that wee take not exception , at the simplicity of gods ordinance . a spanish don having heard much of the fame of calvin , travelled to geneva , to see him ; where finding him , both plaine in person , and poore in apparell , hee repented himselfe of his paines , and whom his eare did admire at distance , his eye did contemne , when present . just such valuers are carnal men of gods ordinances , they guesse the jewell by the case , and thinke nothing can be good , which is not gawdy . but surely were our eyes anointed with that eye-salve , mentioned , revel. 3.18 . then ( as heraulds account the plainest coats , the most ancient ) better then those of a later edition , which are so full of filling , that they are empty of honour ) wee should see the inward state in the outward simplicity , and inward majesty , in the outward meannesse of gods ordinance ▪ when one of his courtiers shewed the great turke the sword of scanderbag● : i see , said he no such miracles in this sword , rather then in any other , that it should atchieve such victories : yea , but said one that stood by , if you had seene also scanderbags arme , with what a mighty force hee wielded this sword , you then would change your resolution . so many say , they can see nothing in the water of baptisme , more then in ordinary well water , they can see nothing in the world , in the bread and wine in the communion , then in that in the bakers panniers , or vintners cellar , no more in a sermon , than in a civill oration in a guild-hall of the same length . but if they saw the arme of god , with what a mighty strength hee enforceth these ordinances , and how his invisible grace attendeth them , they would be of another mind ; gaze then no longer on ehuds hand , for that was lame , or on his dagger , for that was short ; but looke on gods finger in ehuds hand , and that can worke wonders . looke not on the ordinance , but on the ordainer ; on the meanes , but on the meanes-maker ; neither be offended at the meannesse of the one , but admire the majesty of the other . it confutes the papists , who displeased , as it were at the simplicity of the sacraments , as god hath instituted them , seeke to better and amend them by their owne additions : this they account plaine water in baptisme too meane , and therefore they mingle it with creame , oyle , spittle , and other ingredients , which i as little know what they be , as they know why they use them . yea all their service of god , is not onely made sweet , but luscious to the palate of flesh , and they plainely shew by their baits , what fish they angle to catch ; namely , rather to get mens senses , then their soules , and their eyes then their judgements . not that i am displeased with neatnesse , or plead for nastinesse in gods service ; surely god would have the church his spouse , as not an harlot , so not a slut ; and indeed outward decencie in the church , is an harbinger to provide a lodging for inward devotion to follow after . but wee would not have religion so bedaubed with lace , that one cannot see the cloath , and ceremonies which should adorne , obscure the substance of the sacraments , and gods worship . and let us labour to be men in christianity , and not only like little children to goe to schoole , to looke on the guilt and gaudy babies of our bookes , and to be allured to gods service , by the outward pomp and splendor of it . but let us love religion not for her clothes , but for her face , and then shall wee affect it , if shee should chance ( as god forbid ) to bee either naked , through poverty , or ragged through persecution . in a word , if god hath appointed it , let us love the plainenesse of his ordinance , though therin there be neither warm water , nor strong water , nor sweet water , but plaine water of iordan . come we now to the quoties , how often ? he dipped himselfe seven times ; that is , hee went in , and washed himselfe , and came out againe , and went in , and washed himselfe , and came out againe , and so till the seventh time . thou therefore , whosoever thou art , who art afflicted in body or mind , or any other way , doe not grudge against god , and grieve in thy selfe , if thy paine be not eased in an instant , if thy malady bee not removed in a moment : o tarry the lords leisure ( the lords pleasure is the lords leisure ) waite and attend his time : thinke not that thou shalt not be cured at all , because thou art not all cured at once . naaman himselfe was not compleatly cleansed at the first entrance into iordan , but it cost him seven times washing . the number of seven is most remarkeable in holy writ , and passeth for the emblem of perfection , or compleatnesse , as well it may , consisting of an vnity in the middle , guarded and attended with a trinity on either side . once i must confesse , i find this number of seven to be defective , and too little ; and yet the correction , and supplying thereof , still runs on a septinary number : shall i forgive my brother seven times ? yea said our saviour , seventy seven times . if any aske , why god pitched on this number , and imposed on naaman ; the best answer i can make , shall be in the words of our saviour , matth. 11. even so father , because it pleased thee well : naaman was bid to wash seven times , and hee did wash seven times : hence observe . wee must observe gods commandements , both in matter and manner , both in substance and circumstance : but some will say , had naaman washed once more , or lesse , under or over seven times , would so small a matter have broken any squares ? and would god have imposed any penalty on so sleight a forfeiture ? i answer , things that are small in themselves swell great , when they are either forbidden , or commanded by god : looke upon lots wife , looking backe with carnall eyes , and it will seeme a small offence : o how flesh and blood could easily be her advocate , to plead for her ? what if she did look back ? shee did no more , and could doe no lesse , and be a mother ; would you have her to bee a pillar of stone , before shee was a pillar of salt ; i meane so hard , so remorselesse , as not to send one farewell glance , to that unfortunate citie , wherein shee had so much kindred and acquaintance : vvell , however we must know , the offence was most hainous , by the heavinesse of the punishment inflicted upon her . and as it is thus in small things forbidden , so is it in small things commanded . they must bee precisely observed : in those generall maps of the world , which are usually made in a sheet of paper ; the least prick or poynt which can bee made with a pen , extends to five mile at the least : but i say the smallest deviation and declination , the least imaginable deflection , from the commanded will of god , is an infinite distance from it , as breaking the command of an infinite god , and deserveth infinite punishment . observe therefore , not onely all things considerable , but all things in gods will : for indeed all things therein are considerable ; not onely every syllable , but every iota , the least letter ; yea every prick , comma , and accent , hath his emphasis , and must bee pronounced in our practise : as moses therefore in making the tabernacle , made it in all things alike , to the patterne hee saw in the mount , not a knop or a bole , or an almond in the candlestick , under or over ; not a bell or a pomegranate in aarons coat , more or lesse ; but concordat copia cum originali : the transcript agreed with the originall in all things ; so let us precisely follow the instructions god giveth us ; let us not willingly bee hetroclites from his will ; either defectiues , to doe too little , or redundants , to doe too much ; but let us bee truely regular , not washing more then seven times , with the superstitious man , nor lesse then seven times with the prophane man ; but with naaman in my text , just seven times . vvhen i compare our present occasion with this history wee have treated of , i find a great resemblance betwixt them . here is a little child to bee cured of a leprosie : for so may originall corruption fitly bee called : first for the hereditarinesse of it , it is a successive disease , entayled from father to child , ever since the fall of our first parent adam : secondly , from the over-spreading nature thereof , the infection defiling all the powers of our soules , and parts of our bodies . here also is the water of iordan to wash it away , since christ washed iordan , by being washed in it , hee hath given it a power to cleanse our originall corruption : some theeves have eat off their irons , and fretted off their fetters with mercury water ; but there is no way to worke off the chaines of our naturall corruption , whereby our feet are hurt in the stocks , the irons have entred into our soules ; but onely by the vvater in baptisme : onely the maiden-head , and virginity of the water , in the poole of bethesda , was medicinall to cure diseases ; hee that came first was cured ; the second got no profit . but in our iordan , our water in the font ; the vertue thereof is not lessened in the using , the child that is last baptized , shall receive as much benefit , as that which is first washed therein . but herein i must confesse , there is a difference on the cure of naaman , and this child , he was totally , and perfectly cleansed from his leprosie ; but this child is wash't but in part , so farre as is gods pleasure . the condemning power of originall corruption is drowned in the font ; but though the bane be removed , the blot doth remaine , the guilt is remitted , the blemish is retayned , the sting is gone , the staine doth stay ; which if not consented to , cannot damne this infant , though it may hereafter defile it : secondly , the finall peaceable-commanding power , is washed away in the laver of regeneration ; though afterwards it may dwell in us : it shall not domineere over us ; it may remaine there as a slave , not as a soveraigne sure not as a lawfull one , be he ever resisted , often subdued , though never expelled . these things deserve larger prosecution , but this is none of ioshua's day , wherein the sunne standeth still , and therefore i must conclude with the time . faction confvted . 1 cor. 1.12 . now this i say , that every one of you saith , i am of paul , and i am of apollo , and i am of cephas , and i am of christ . svch is the subtilty of satan , and such is the frailty of the flesh , though things be ordered never so wel , they wil quickly decline . luther was wont to say , hee never knew as good order last above fifteene yeares : this speedy decaying of goodnesse , you may see in the church of corinth , from which s. paul was no sooner departed , but they departed from his doctrine . some more carried by fancy , then ruled by reason , or more swayed by carnall reason , then governed by grace , made choyse of some particular pastor , whom they extoll'd , to the great disgrace of his fellow ministers , and greater dishonour of god himselfe . now saint paul not willing to make these ministers , a publike example , concealeth their persons , yet discovereth the fault , and making bold with his brethren . apollo , and cephas , applyeth to them and himselfe , what the corinthians spake of their fancied preachers . now this i say , that every one of you saith , i am of paul , and i am of apollo , and i am of cephas , and i am of christ . but the apostle herein hath made no good choyce , to mention cephas : for hee was onely knowne to the corinthianss , by his fame , not by his person , seeing it appeares , not either in scripture , or ecclesiasticall story , that ever cephas ( that is saint peter ) was ever at corinth . this hinders not the application of the apostle : granting saint peter was never there ; for many ministers are most admired at distance , major è longinquo reverentia : like some kind of stuffe , they have the best glosse , a good way off , more then a prophet in his owne countrey . thus the good esteeme , which forrainers have conceived of the piety and learning , of the geneva ministers , hath been the best stake in the hedge of that state . i need not divide the words , which in themselves are nothing else but division , and containe foure sorts of people , like the foure sorts of seed , mat. 13. the three first bad , the last only , [ i am of christ ] being good and commendable . i am of paul ; as if they had said , there is a preacher called paul ; his matter is so powerfull , his methods so pleasing , his doctrine so sound , his life so sincere ; his preaching i affect , or his person i preferre , i am of paul . tush ( saith another ) what talke you of paul ? indeed his epistles are powerfull and strong , but his bodily presence is weake , and his speech of none effect ; there is one apollo , an eloquent man , and mighty in the scriptures , hee stands highest in my esteeme ; i am of apollo : fie saith a third , why name you apollo , one that learnt the best part of his divinity from aquila , and priscilla , a lay-man , and a weake woman : there is one cephas , that caught three hundred soules at the preaching of one sermon ; that is the man for my money : i will say of him , as gehazi did of naaman ; as the lord liveth i will run after him , i am of cephas : well , saith a fourth , paul i know , and apollo i know , and cephas i know , men endowed with great grace , and eminent instruments of gods glory , i acknowledge them as the channell , but on god alone , as the fountaine , of faith and conversion , and doe attend on him alone in these his instruments , i am of christ . the staple doctrine herein to be observed , is this : the factious affecting one pastor above another , is very dangerous . indeed wee may , and must give a famous part of reverence , and a benjamins portion of respect , to those , who ( data paritate in ceteris ) excell in age , paines , parts and piety . in age , for hee is a traytor against the crowne of old age , who payeth not the allegeance of respect due thereunto : such reverence the hoary haires of gousartius did deserve , when for more then fifty yeares hee had beene a preacher in geneva . in paines , being such as have borne the heate of the day ; so that the stresse of the ministery hath layen heaviest on their shoulders ; such an elder is worthy of double honour . in parts , being stars of the first magnitude , brightly shining , with their rich endowments . in piety , which setteth a lustre on all the former . but the factious affecting of ministers , lavishing by whole sale , all honour on one , and scarce retaliating out any respect to the other , raysing high rampires to the prayse of the one , by digging deepe ditches to discredit , and disgrace an other , is that which saint paul doth reprove in my text , and wee must confute at this time . foure great mischiefes will arise from this practise . first it will set enmity and dissention betwixt the ministers of gods word . i confesse , wee that either have , or intend to take on us the high calling , and holy function of the clergy , ought to endeavour by gods grace , so to qualifie our selves , that our affections never mistake the true object , nor exceed their due measure : but alas such is our misery ( rather to bee bemoaned , then amended ; the perfect removing whereof , is more to be desired , then hoped for ) that as long as wee carry corruption about us , wee are men subject to like passion with others . hence is it come to passe , that as the grecians , act. 6.1 . murmured against the hebrewes , because their widdowes were neglected in the daily ministration : so ministers will find themselves agrieved , that people in the partiall dispencing of their respect , passe them by unregarded . perchance the matter may fly so high , as it did betwixt moses and aaron , numb. 12.2 . and they said , hath the lord indeed spoken onely by moses ? hath hee not spoken also by us ? it will anger not only saul , a meere carnall man , but even those that have degrees of grace , hee hath converted his thousands , but such a one his ten thousands : these discords betwixt ministers , i could as heartily wish they were false ; as i doe certainely know , they are too true . it will set dissention amongst people , whilst they violently engage their affections for their pastors : the woman that pleaded before salomon , 1 king. 3. the living child is mine ( said shee ) but this dead child is thine : nay ( said the other ) but thy sonne is dead , and my sonne is the living . thus will they fall out about their pastors . the living minister is mine ; he that hath life , spirit , and activity , in the manner and matter of his delivery ; but the dead minister is thine ; flash in his matter , confused in his method , dreaming in his utterance ; hee commeth not to the quicke , hee toucheth not the conscience ; at the most with ioash , king of israel , 2 king. 13.18 . he smites the aramites but thrice ; leaves off reproving a vice , before people bee fully reformed . nay ( saith the other ) my minister , is the living minister , and thine is the dead one : thy pastor is like the fire , 1 king. 19.12 . flashing in the flames of ill tempered , and undiscreet zeale ; but the lord was not in the fire : or like the earthquake , shaking his auditors , with ill applyed terrors of the law , but the lord was not in the earth-quake : whilest my minister is like to a still voyce , and the lord was in the still voyce , stanching the bleeding hearted penitent , and dropping the oyle of the gospel into the wounded conscience . it will give just occasion to wicked men , to rejoyce at these dissentions , to whose eares , our discords are the sweetest harmony . o then let not the herdsmen of abraham and lot fall out : whilst the canaanites and peresites , are yet in the land . let not us dissent , whilest many adversaries of the truth are mingled amongst us , who will make sport thereat . lastly , it will cause great dishonour to god himselfe , his ordinance in the meane time being neglected . heare is such doting on the dish , there is no regarding the dainties : such looking on the embassadour , there is no notice taken of the king , that sent him . even maries complaynt is now verified : they have taken away the lord , and placed him , i know not where . and as in times of popery : thomas becket dispossessed our saviour of his church : in canterbury ( instead of christ's church , being called saint thomas church ) : and whereas rich oblations were made to the shrine of that supposed saint , summo altari nil : nothing was offered to christ at the communion-table : so whilest some sacrifice the reverence to this admired preacher , and others almost adored this affected pastor : god in his ordinance is neglected , and the word being the savour of life , is had in respect of persons . to prevent these mischiefes , both pastors and people must lend their helping hands . i begin with the pastors , and first with those whose churches are crowded with the thickest audience . let them not pride themselves , with the bubble of popular applause , often as causelesly gotten , as undeservedly lost . have wee not seene those that have preferred the onions , and flesh-pots of egypt , before heavenly manna , lungs before braynes ; and sounding of a voyce , before soundnesse of matter . well , let princes count the credit of their kingdomes to consist in the multitude of their subjects : farre bee it from a preacher , to glory when his congregation swels to a tympany , by the consumption of the audience of his neighbour minister . yea , when pastors perceive people transported with an immoderate admiration of them , let them labour to confute them in their groundlesse humours . when saint iohn would have worshipped the angel , see thou dost it not ( saith hee ) worship god . so when people post head-long , in affecting their pastors , they ought to wave and decline this popular honour , and to seeke to transmit and fasten it on the god of heaven . christ went into the wildernesse , when the people would have made him a king : let us shun , yea fly such dangerous honour , and teare off our heads , such wreathes , as people would tye on them , striving rather to throw mists , and clouds of privacy on our selves , then to affect a shining appearance : but know , whosoever thou art , who herein art an epicure , and lovest to glut thy selfe with peoples applause , thou shalt surfet of it , before thy death , it shall prove at the last pricks in thy eyes , and thornes in thy side , a great affliction , if not a ruine unto thee , because sacrilegiously , thou hast robbed god of his honour . let them labour also to ingratiate every pastor , who hath tolerability of desert with his owne congregation . it was the boone saul begg'd of samuel , honour me before my people : and surely it is but reason , wee should seeke to grace the shepherd in the presence of his flock , though perchance privately wee may reprove him , disgrace him not publikely before those that are under him . i am come now to neglected ministers , at whose churches , solitudo ante ostium , and within them too , whilst others ( perchance lesse deserving ) are more frequented . let not such grieve in themselves , or repine at their brethren . when saint iohn baptists disciples told him : that all flock't to iesus , whom hee baptized beyond iordan : i must decrease ( answered hee ) and hee must increase . never fret thy selfe , or vexe out thy soule , if others bee preferred before thee , they have their time , they are crescents in their waxing , full seas in their flowing : envie not at their prosperity . the starres in their course did fight against sisera ; thy course of credit may chance to bee next , thy turne of honour may chance to come after . one told a grecian statist , who had excellently deserved of the citie hee lived in : that the citie had chosen foure and twenty officers , and yet left him out : i am glad ( said hee ) the citie affords twenty foure abler than my selfe : so let ministers triumph , and rejoyce in this , that the church yeilds so many men , better meriting then themselves , and be farre from taking exception thereat . and let us practise saint pauls precept , by honour and dishonour , by good report and disreport : seven yeares have i served god in good esteeme , and well respected , by the time i have served god so long in disgrace and reproach , perchance the circulation of my credit may returne , and with patience i may regaine the esteeme i have lost ; and if otherwise , let him say with david , lord here i am , doe with thy servant as thou pleasest . by this time mee thinkes , i heare the people saying unto mee , as the souldiers to iohn baptist , but what shall wee doe ? now the counsell i commend to you , is this . first , ever preserve a reverent esteeme of the minister , whom god hath placed over thee . for if a sparrow lighteth not on the ground without gods especiall providence , surely no minister is bestowed in any parish , without a more immediate and peculiar disposing of god , and surely their owne pastor is best acquainted with their diseases ; and therefore best knoweth to apply spirituall physicke thereunto . and as gods word hath a generall blessing on every place , so more particularly is it sanctified and blessed there , to those parishioners from the mouth of their lawfull minister . let not therefore the sermon of a stranger , who perchance makes a feast of set purpose , to entertaine new guests , be preferred before the paines of thy owne minister , who keeps a constant house , and a set table , each lords day , feeding his owne family . wherefore , let all the ephesians confine themselves to their timothy ; cretians to their titus ; every congregation to their proper pastor . and i hope pastors considering the solemne oath they tooke at their institution , and the profit they receive from their people , and how irrationall it is to take wages , and doe no worke , and the heavie account they must make at the day of iudgement , will provide milke in their brests , for those who must suck of them . as for those , whose necessary occasions doe command their absence from their flocks , let them be curats of their curats ; over-see such , whom they appoynt to oversee their people . columella gives this counsell to husband-men , never keepe a horse to doe that worke , which may be done by an asse ; both because asses are of a lower price , and cheaper kept : but god forbid ministers should observe this rule , and so consult with their profit , as to provide unworthy substitutes , to save charges . let them not make odious comparisons betwixt ministers of eminent parts : it is said of hezechiah , 2 king. 18.5 . that after him , was none like him , of all the kings of iudah , neither any that were before him . it is said also of king iosiah , 2 king. 23.25 . and like unto him , there was no king before him , that turned to the lord with all his heart , and with all his soule , and with all his might ; neither after him rose up any like him : the holy spirit prefers neither for better , but concludes both for best ; and so amongst ministers , when each differs from others , all may bee excellent in their kinds . as in comparing severall handsome persons , one surpasseth for the beauty of a naturally painted face : a second for the feature of a well proportioned body : a third for a grace of gesture , and comelinesse of carriage : so that iustice it selfe may bee puzled , and forced to suspend her verdict , not knowing where to adjudge the victory : so may it bee betwixt severall pastors . ones excellency may consist , in the unsnarling of a knowne controversie ; an other in plaine expounding of scripture , to make it portable in the weakest memory . one the best boanarges , an other the best barnabas : our iudgements may bee best informed by one , our affections moved by a second ; our lives reformed by a third : i am perswaded there is no minister in england , for his endowments like saul , higher then his brethren , from the shoulders upwards ; but rathes some hundreds like the pillars in salomons house , all of a height : but grant some in parts farre inferiour to others : was not abishai , a valiant , and worthy captaine , though hee attayned not to the honour of the first three ? and may not many bee serviceable in the church , though not to bee ranked in the first forme , for their sufficiencie ? let them entertaine this for a certaine truth , that the efficacy of gods word depends not on the parts of the minister ; but on gods blessing , on his ordinance : indeed there is a generation of preachers , that come upon the stage , before ever they were in the tyring-house , whose backwardnesse in the vniversity , makes them so forward in the countrey ; where what they lack in learning they supply in boldnesse : i could wish , that as gen. 21.19 . when hagars bottle of water was spent , god opened her eyes , and shee went to the fountaine againe ; so when these novices have emptied their store of set sermons they brought with them , that their parents would remit them backe to the vniversity , the fountaine of learning and religion , to furnish themselves with a better stocke of sufficiencie : such ministers as these , i account as none at all ; but as for those that have the minimum ut sic , the least degree of tolerability , to enable them in some measure , to discharge their office : god may bee , and often is , as effectuall in , and by them ; as by rabbies , of farre greater parts . to conclude , let us with one mind , and one mouth , advance the glory of god , that thereby the gospel may bee graced , wicked men amazed ; some of them converted ; the rest of them confounded : weake christians confirmed , to the griefe of devils , ioy of angels , honour of god himselfe : amen . finis . imprimatur , thomas wykes , may 30. 1640. notes, typically marginal, from the original text notes for div a01344e-450 observ. caution . quest . answ. doct vse . quest . answ. doct. object . * cornel. ● l. ●● pide on the text . answ. 1. * thom. morton in his comment upon the 1 cor. 11. * cal. 1 cor. 11.2 . doct. doct. rea 1. 2 it confutes 1 2 notes for div a01344e-1710 * libro de haeresibus ad quod vult deum . quest . answ. * s. ang. loco prius citato saith of him , haereses quidem ipse comnemorat , sed 〈◊〉 〈◊〉 haereses non videntur quest . answ. notes for div a01344e-2620 * epist. 118. ad ianuar. cap. 5. ipsam acceptionem eucharistiae , caen●m dominicam vocat . doct vse . * spondanus annal. eccles. in anno 903. * loco prius citato . vse . observ. quest . answ. doct vse quest . answ. * moral . lib. 30. cap. 28 ante medium . notes for div a01344e-4070 vse . object . answ. doct. doct. reasons . vse 1. doct. reasons . vse . object . answ. 1. 2. observ. doct. vse . * fox martyrol . page 594. notes for div a01344e-5100 observ. vse quest . answ. 4. observeables concerning traditions . lib. 3. contra eunomium . clemens rom. lib. 40. cap. 10 apost. constit . * lib. 4. hist. cap. 8. lib. 6. hist. cap. 11. observ. quest . answ. 1. 2. quest . answ. reasons of the charge . 1. 2. quest . answ. 1 2. quest . answ. notes for div a01344e-6700 doct rea 1. 2 object . answ. 1. 2. 3. t. c. needlesse cavill . argum. 1 answ. argum. 2. answ. argum. 3. answ. doct. rea 1. 2. notes for div a01344e-8010 object . 1. answ. 1. object . 2. answ. 2 object . 3. answ. 3. notes for div a01344e-8600 * eusebius , lib. 1. demonst. evan. cap. 10. * lib. 5. de sacramentis , cap. 4. object . 1. answ. 1. object . 2. answ. 2 object . 3. answ. 3. * loco prius citato . quest . answ. doct vse . observ. notes for div a01344e-9440 quest . answ. three-fold worthinesse . 1 2. 3. object . answ. notes for div a01344e-10110 reasons of the necessity . 1. 2. 3. doct notes for div a01344e-10920 vse 1. vse 2. quest . answ. answ. 2. rea 1. 2. notes for div a01344e-11780 object . answ. cambd. brit. in northumberland . vse 1. notes for div a01344e-12760 first kind of examples . vse of them . abuse of them . second sort . vse of them . abuse of them . third sort . vse of them . abuse of them . fourth sort . vse . abuse of them . fifth sort . vse of them . abuse of them . sixth sort . vse of them . abuse of them . seventh sort . vse of them . abuse of them . eighth sort . vse of them . abuse of them . ninth sort . notes for div a01344e-14530 object . answ. rules how to unlove the world . 1. 2. * look lord bacon in his life . * munsters cosmog . de germ. l. 3. pag. 143. notes for div a01344e-15570 observ. 1. observ. 2. vse . observ. 3. quest . answ. notes for div a01344e-16650 doct rea. rea. 2. * lib. 30. marat . ca. 28. ante medium . rea. 3. mot. 1. mot. 2. mot 3. notes for div a01344e-17720 observ. 1. obser. 2. quest . answ. 1. doct. object . answ. 1. notes for div a01344e-18970 observ. observ. vse . vse doct. notes for div a01344e-20440 object . answ. tacitus . doct. misch. 1. misch. 2. misch. 3. misch. 4. remedy 1. remedy 2. the infants advocate of circumcision on jewish and baptisme on christian children. by thomas fuller, b.d. fuller, thomas, 1608-1661. 1653 approx. 302 kb of xml-encoded text transcribed from 136 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a85020 wing f2447 thomason e1431_1 estc r202071 99862485 99862485 114646 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. a85020) transcribed from: (early english books online ; image set 114646) images scanned from microfilm: (thomason tracts ; 183:e1431[1]) the infants advocate of circumcision on jewish and baptisme on christian children. by thomas fuller, b.d. fuller, thomas, 1608-1661. [22], 176; 39, [1] p. printed by r. norton, for j. williams, at the crown in s. pauls church-yard, london : m.dc.liii. [1653] the words "circumcision and baptisme" and "jewish christian" are enclosed in brackets on the title page. "the infants advocate. chap. xxi." (caption title) has separate pagination and register. annotation on thomason copy: "may 2". 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 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 infant baptism -early works to 1800. circumcision -religious aspects -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 emma (leeson) huber sampled and proofread 2007-03 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the infants advocate . of circumcision and baptisme on jewish christian children , deut. 29. 11 , 12. your little ones — shall enter into covenant with the lord thy god. origen . lib. 5. ad rom. c. 6. ecclesia ab apostolis traditionem accepit parvulis dare baptismum , quia essent in omnibus genuinae sordes peccati . by thomas fuller , b. d. london , printed by r. norton , for j. williams , at the crown in s. pauls church-yard . m.dc.liii . to the right honourable , james earl of carlile , my most bountiful patron . and to the right honourable , lionel earl of midlesex , my noble parishioner . i shall be censured for a solecisme , in dedicating this my infants advocate unto your honours , not only for the meannesse of the present , but because the one of you being hitherto childless , and the other not as yet married , seem not so proper persons to be presented with such a subject . but give me leave to acquaint your honours , that this my treatise , janus-like , looks backwards , and forwards ; backwards to vindicate and assert the lawfulnesse of their baptism which ( now arrived at maturity ) were in their infancy baptized ; and in this capacity your honours have an equal concernment in this subject with any others . forwards , to justifie and avouch the acts of those parents who hereafter shall fix the sacrament on their infant children : your honors in gods due time , may for the future be interested herein , a favour the more fervently to be desired from heaven , both of you being the sole surviving males of your families ; and the single threds whereon all the hopes of your noble houses do depend . give me leave therefore who here am the advocate to plead for the baptizing of others , to be also the orator to pray for the birth of your children , till which time , may the blessings of the right and left hand plentifully fall , and peaceably rest on you both , which is the daily desire of your honours most obliged and humble servant tho. fuller . to the right worshipfull , edward palmer , henry wollaston , and matthew gilly , esquires ; john vavasor , francis bointon , gent. with all the rest of my loving parishioners in waltham holy-cross . when i consider the many worthy works which had their first being within the bounds of this our parish , i may justly be ashamed , that my weak endeavours should be borne in the same place . for first , the book of mr. cranmer ( afterwards arch-bishop of canterbury , and martyr ) containing the reasons against king henry the 8 th his marriage with queen katharine dowager , was compiled in our * parish , whilest the said cranmer retired hither ( in the time of a plague at cambridge ) to teach his pupils . thus did waltham give rome the first deadly blow in england , occasioning the popes primacy to totter therein , till it tumbled down at last . the large and learned works of the no lesse religious then industrious mr. fox in his book of martyrs was penned here , leaving his posterity a considerable estate at this day possessed by them in this parish . what shall i speak of the no lesse pleasant then profitable pains of reverend bishop hall ( predecessor in my place ) the main body of whose books bears date from waltham . and shall my unworthy pamphlet presume to follow such able works from the same place ? however seeing my publike promise is solemnly past to you , to print the same ( hoping some profit may thence arise to you and others ) let it as a page at due distance wait upon the works of those most eminent authors . some will say this your infants advocate hath almost been as long in the breeding , and birth , as infants use to lye in their mothers womb ; so many moneths hath past betwixt the promise and performance thereof . but let none grudge the time if it appear at last in its perfect shape , coming forth soon enough for those who will reap benefit thereby ; too soon for such who will take causless offence thereat . some perchance will take exception at the plainness thereof which by me was purposely affected herein . it is a good leslon which may be learned from the mouth of a bad master , even rayling * rabshakeh , not to deliver a message of publick concernment , in a language which a few courtiers only do understand , but in a tongue whereby all the people on the wall may partake thereof . and seeing the generality of our opposers are unlearned , i conceived it my duty to decline all difficult words and phrases , that all might more easily and perfectly perceive the truth therin . some perchance might expect a confutation of their practice which are re-baptized ; a task needless for me to perform . for such repetition of baptism will follow of course to be vain , if not wicked , unneedful if not unlawful ; where the lawfulness and needfulness of infants baptism hath formerly been proved . baptism once wel done on infants , i may say , is twice done , which twice done is once ill done , namely when it is iterated the second time without any just reason for the same . what remains ( dear parishioners ) but that i pray that my weak preaching may be powerful and profitable unto you , that you may do and suffer cheerfully according to the will of god ; remember the addition of the name of your parish , holy crosse : it matters not though crosse be the sur-name , if holy be the christian name of our sufferings : whilest that god who sendeth them sanctifieth them unto us , which is the daily prayer of your unworthy pastor in jesus christ , tho. fuller . to the christian reader . amongst the many lying miracles reported by impudent , believed by ignorant papists , in their leaden golden legend ; it is not the last , and least what they tell of one * rumball ( son to an english king ) whose saint-ship in those dark days was superstitiously adored at brackley in northampton shire : of him they report that he spake as soon as ever he was born , and professing himself to be a christian already in his heart , requested ( or rather required ) that he might be baptized , which done , he instantly ended his life . i know not whether to call this a childs fable from the subject , or in the * apostles language , an old wives fable from the inventors thereof : otherwise , were this true , and all children like him , this our infants advocate were utterly useless , and our pains for the present altogether superfluous , which now we believe and hope may be profitable for those who cannot plead for themselves . for though i cannot with * job be eyes to the blind , and feet to the lame ; that is , relieve their poverty , out of a plentiful estate ; yet i will endeavour to be a tongue to the dumb , and plead as well as i may , in their behalf . true it is , i must confesse with that good * prophet , not in respect of my age ( being past the vertical point thereof ) but of my other infirmities , behold i cannot speak for i am a child , and if a child be advocate for children , the cause is likely to be poorly pleaded : however i will endeavour to supply in integrity , what i want in ability ; and sometimes a cordial counsel , who zealously engageth for his client , is to be accepted for his hearty intentions and affections , though falling short of others in his performances . indeed great is the multitude of pleaders , who have undertook this cause , and truly the more the better , such the worth thereof to deserve , the weight thereof to require , many defenders against the fiercenesse and multitude of modern opposers . but here give me leave to bemoan a sad accident , that the councel cannot agree amongst themselves how to manage their clients cause . some found it on a jewish ceremony of washing ; others fasten it only on the ancient practice of the primitive church ; others graft it on the analogie of circumcision ; others bottom it on an implicite precept ; others on expresse arguments in the new testament . and which is the worse , many of these are not content alone to prefer , and advance their own opinion , except also they decry , and destroy , confute , and confound the arguments of others , by which discords , our adversaries in this point gain to themselves no small advantage . i am confident those our adversaries long since had wanted weapons , had not our friends furnished them with all manner of munition out of our own magazins . yet dare i not challenge such pleaders for infants baptism of disloyaltie , as if they wilfully betrayed their trust herein ; though i cannot excuse them for indiscretion , whereby they have prejudiced that cause , they endeavoured to defend . it would be well therefore for the time to come , if the assertors of pedo-baptism , on what bottom soever they builded , ( store in this kind is no sore , and the firmer it is that stands on so many foundations ) raise their own reasons without opposing the arguments of others who agree with them in judgement , though going by different ways to the end of the same place . it is said of every locust , that marched in gods army they shall * not thrust one another , they shall walk every one in his path , on gods blessing ; let the assertors of childrens baptism ( what way soever they imbrace for the proof thereof ) proceed fairly and friendly in their own tract , and leave off justling those who go next to them in another path . thus desiring , reader , gods blessing on thy perusing my weak pains , i remain , thine in christ jesus , tho. fuller . the infants advocate . chap. i. of circumcision . what it was , on whom , by whom , and when to be administred . the penalty of wilful recusants there in . circumcision was the cutting off of a skin , in those parts which nature hath covered with shame , which might be spared without danger of life , hinderance of generation , or visible deformity . the solemn institution hereof we find gen. 17. where it was commanded to abraham and his seed ; before which time ( though allowing something sacramental in the tree of life , ark , &c. ) the church of god had ( sacrifices but ) no constant and continuing sacrament . this circumcision is subject to many carnal objections , which corrupt nature may urge against it . first , some accuse it as an immodest ceremony ; whereas indeed no such wantons as such , who pretend to more modesty then god commands . if a strict enquiry should be made into their lives , it is more then suspicious , eph. 5. 12. it would be a shame to speak of those things which are done by them in secret . others are offended at such cruelty therein exercised on a small infant , as probably with the pain thereof , might drive it into a feavour . it is answered , that was cruelty indeed which wil-worship commanded superstitious parents to afford to their idols , when 2 kings 17. 31. they burnt their children in fire to the gods of sephar vaim : call not circumcision cruelty , but what indeed it was , mercy , pity , and compassion ; that such who by nature were children of wrath , and deserved damnation , had by gods mercy , their sufferings commuted into the short pain of circumcision . besides , we are bound to believe that god doubled the guard of his providence , to preserve such infants as were ordered according to his command . indeed if the priests of baal , who with knives , and lances cut themselves till the bloud gushed out , 1 kings 18. 28. i say , if such superstitious bedlams , should have their wounds fester and gangreen , they dyed felons de se , and the devils martyrs ; seeing god never required it at their hands . but if any infant miscarried under circumcision , ( the precedents whereof we conceive very rare ) being a divine ordinance and injunction ; the parents might comfortably presume of the final good estate thereof ; who rendred his soul in service to gods command . come we now to consider on whom circumcision was to be administred . these were all the males , and only the males of abrahams family , gen. 17. 13. all the males 1. born in his house . 2. bought for money . in the latter observe a miraculous providence : how many of these persons being taken prisoners , and sold , like beasts in the slave-market , accounted themselves utterly undone for the losse of ( the life of their life ) their liberty ? what sighing , what sobbing , what grieving , what groaning for their forlorn condition ? but oh ! let them not sorrow that they are sold , but rejoyce that abraham hath bought them ; how had they been undone , if they had not been undone ? sold under sin for ever , rom. 7. 14. if not sold unto abraham . see here in some cases it is better to be a good mans slave , then a great mans son. only males . object . how cometh it to passe that so many as amount to the halfe of reasonable ●ouls were excluded the sacrament . if the grecians acts 6. 1. murmured against the hebrews , because their widows were neglected in the ministration of almes , had not the weaker sex cause to grieve and grudge at men that neither their widows , wives , nor virgins , were included in the administration of circumcision ? besides , no sacrament , no salvation . their not partaking of the sign , might cause them to suspect the substance , and question their title to heaven and happiness . answ . before we come to the particular answer hereof , be it premised , that had god created at the first two distinct , and absolute , ( as to the mutual dependance each on other ) principles of mans being , the one male , the other female ; and had they both , wilfully forfeited their integrity , then some necessity might have been pretended that to re-covenant them both , both sexes should have been signed with circumcision . but divine providence otherwise ordered the matter , only making man at the first , and woman of the man. this laid down , we answer to the objection ; though women were not formally , they were vertually circumcised in the males . what is done to the head none will deny done to the body ; the man therefore being the head of the woman , 1. cor. 11. such females as died in their virginity were circumcised in their fathers ; such as survived to be married were circumcised in their husbands ; their nearer relation ( one flesh ) swallowing up that , which was more remote in their father . and thus all , though not directly , reductively circumcised . it follows , by whom it was administred ; this generally was the master of the family , abraham circumcised isaac , gen. 21. 4. as for zipporahs circumcising her sons , exod , 4. 25. in a case of extremity , and her husbands indisposition , it was an irregular act , not to be drawn into precedent ▪ but to be recounted amongst those , which when performed are valid , but ought not to be performed . come we now to the time , when ; eighth day here i will not search with some for a secret sanctity in the number of eight , ( as consisting of seven , the embleme of perfection , with the addition of one , that is intirenesse ) lest our curiosity reap what gods wisdom never sowed therein . the plain reason is this . before the eighth day , a child was not conceived to be consolidated flesh , but till then in the bloud of the mother . and for the same cause , when a bullock , sheep , or goat was brought forth , levit. 22. 27. then it shall be seven dayes under the dam , and from the eighth day and thenceforth , it shall be accepted for an offering made by fire unto the lord. quest. what became of the souls of such infants , who died before the eighth day , and so wanted circumcision ? answ . they wanted not circumcision . for want is the absence of that which ought to be had ; now there was no necessity of , ( because no command for ) their circumcision , before that time ; god the grand law-giver , though tying others , is not tyed himself to his law : but can , and no doubt did , give spiritual grace to many infants , ( chiefly if children of believing parents ) dying in their non-age , of their non-age , ( before the eighth day ) and incapacity of the sign of circumcision . he who , rom. 4. 17. calleth things which are not as if they were , can call children , which are , but are not circumcised , as if they were circumcised . and although properly , amongst men , they were not named till the eighth day , luke 2. 21. yet such infants , nameless on earth , might phil. 4. 3. have their names writte● in the book of life . an instance we have hereof plain and pregnant to such , who read the place without prejudice in davids child , 2 sam. 12. 18. and it came to pass , on the seventh day that the child died : that is , seventh day à nativitate , from the birth thereof , as tremelius expoundeth it ; the more probably because no mention is made of any name imposed upon it . this child , besides the natural stain of original corruption , had also the personal blemish of adulterous extraction ; and yet how confident david was of the final happinesse thereof , appears by this expression , vers . 22. i shall go to him , but he shall not return to me . let none strangle the life of so comfortable a passage , with too narrow an interpretation thereof , as if nothing therein were imported more then that david should die as well as his child . this had been but cold comfort unto him , and would never have invited him to such cheerfulness of spirit , so freely to have refreshed himself : whose joy was founded on the comfortable assurance of his childs final happinesse , and that one day they should both meet in heaven together . it remaineth that we treat of the punishment on the refusers of circumcision , expressed in these words , gen. 17. 14. that soul shall be cut off from his people , he hath broken my covenant . a threatning capable of three several sences . 1. severe . that is , by the sword of ecclesiastical censures ; they shall be cut off from the visible congregation ; they shall most justly ( as the blind man was injuriously , john 9. 33. ) be cast out of the synagogue , not to be restored unto it without their solemn and sincere repentance . parallel to s. pauls expression , gal. 5. 12. i would they were even cut off that trouble you : though both phrases by some divines be expounded in a sence . 2. severer . that is , the magistrate shall cut them off with the sword of justice , and as capital offenders they shall be put to death . in this sence , god had last used the same words , gen. 9. 11. neither shall all flesh be cut off any more ; that is , their lives shall no more be taken away , by an universal destruction . 3. severest . that is , they shall be cut off from the congregation of the righteous , by a final perdition of soul and body in hell-fire . these three interpretations do not crosse but crown one another , being no contradiction unto , but a gradation one above another . the refuser of circumcision , first shall be cut off by excommunication : that not causing his amendment , shall be cut off by the magistrate , and the pain and shame of temporal death not reclaiming him , he shall be cut off with eternal damnation . quest . here is a heavy punishment indeed ; but who is the person , on whom it is to be inflicted ? it was the disciples question to our saviour , john 9. 2. who did sin , this man or his parents , that he was born blind ? but here the question will be , who shall be punished , this child or his parents ? seeing betwixt both circumcision is neglected ? answ . first negatively , surely not the child , for it is said , he hath broken my covenant . the covenant may be said to be broken on him , but not by him , being purely passive therein . were the child sensible of the benefit , by the having , dammage by the loosing thereof , and might it but borrow a tongue of the standers by , never was rachel more impatient for children then this child would be importunate for circumcision ; give me circumcision or else i dye . now positively that the penalty fals not on the child , but on the parent , plainly appears by gods proceedings , exod. 4. 24. when he sought to kill moses , and not his children for being uncircumcised . however if a child left uncircumcised by his parents neglect , afterwards arrive at mans estate , and pertinaciously persist in the contempt of circumcision , he equally entitleth himself to the fault , and is also liable to the punishment in my text . quest . seeing so sharp and severe the penalty , how came that suspension of circumcision full forty years in the wilderness , josh . 5. 7 to be connived at , god not only not punishing , but , ( for ought appears in scripture ) not so much as reproving the same ? answ . in the first place i cannot approve the answer of s. * hierom and others , affirming that circumcision was given to difference and distinguish the jews from other nations ; and seeing no nations were near them during their travel in the desolate wildernesse , circumcision was therefore purposely omitted . for ( beside that sundry people , and particularly the amalekites , dwelt in the desart ) circumcision was principally ordained , ( not to be a badge of distinction , but ) a seal of the consecration of the jews unto god. more probable therefore it is , that because the jews during that fourty years were alwayes ( though not actually moving ) disposed to move at a minutes warning , when ever they received orders from the removing of the pillar , god the lawgiver dispensed with them to defer circumcision , till they were fixed in a setled condition , affording conveniencies for the curing of that sorenesse , which otherwise by constant journeying would be chafed , and inflamed . chap. ii. circumcision considered as a seal of the gospel covenant ; and what spiritual graces were conveyed and confirmed thereby . many behold circumcision with a flighting and neglectful eye ; as a meer legal ceremony , an outward type and shadow ; having nothing evangelical therein . but on serious enquiry it will appear , to have a gospel ground-work under a ceremonial varnish . the clearing hereof is of great consequence to our present controversie : for if the covenant of god made with abraham at circumcision was meerly typical , then it died at christs death with the rest of the ceremonies ; but if it were a gospel covenant , then it descendeth at this day to all the faithful . it is our present endeavour to evince , this covenant of abraham was evangelical , eternal , and hereditary to all the faithful . for proof hereof take notice that god never made but two grand and spiritual covenants : though the latter hath been manifested by different degrees , and dispensations thereof . the old covenant . 1. made with adam and eve , and ( in them , as representatives ) with all mankind . 2. in paradice , whilst as yet they persisted in their original innocence . 3. on the condition , that they should observe gods law in refraining from the forbidden fruit . 4. promising to the observers thereof a perpetuity only in paradise . indeed some divines say , ( but they only say it ) that adam on his good behaviour should have been translated from paradise to heaven , but this is more then can be demonstrated from scripture . the new covenant . 1. made with adam and eve , and such only as should succeed them in the visible church 2. in paradise , after their fall , when the seed of the woman was promised to break the serpents head . 3. on the condition , that with a lively faith they should believe in the promised seed . 4. putting believers into possession of a comfortable subsistance here , and the reversion of heaven ▪ and happinesse hereafter . this second , or new covenant is the sole subject of our present discourse , which god made first with adam without a seal , and now renewed it with abraham , with a seal , when the sign of circumcision was affixed thereunto . here we must be cautious not to mistake the several declarations of this new covenant to sundry person● , to be so many new distinct covenants . for , afterwards the same was repeated to isaac , jacob , moses , the whole body of the jews at mount sinai , joshua , ( i wil never leave thee , nor forsake thee , a promise applied by the apostle , heb. 13. 5. to all christians ) david , and others . yea , scarce any of the prophets wherein this new covenant is not reinforced . now , suppose a man causeth his will ( formerly roughly drawn up in paper ) to be afterwards ingrossed in parchment , then fairly to be transcribed in vellome , afterwards to be severally written in roman , secretary , court , and text-hands , so long as the same and no other legacies , are on the same termes bequeathed to the same , and no other legatees , all will acknowledge these no distinct wils , but the same in substance , and effect . as here the same new covenant , at sundrie times , and in divers places was made to the fathers , by the prophets , and at last most plainly by christ himself . object . 1. if this were a new , or gospel covenant made with abraham at circumcision , then was there a third , and newer then this made afterwards to the jews . for , so saith the prophet , jer. 31. 31. behold the days come saith the lord , that i will make a new covenant with the house of israel , and with the house of judah . answ . nothing more usual , and obvious in scripture then to call that new , which is renewed ; especially if what was but dark and obscure before , hath the old impression set forth in a new and fairer edition thereof , john 13. 34. a new commandment i give unto you , that ye love one another ; and yet this new commandment was from the beginning , john 2. 5. though lately almost antiquated , and obliterated by mans vindicativeness christ heb. 10. 20. consecrated for us a new and living way , yet is it the same with the prophets old path , jer. 6. 16. traced with the feet of adam , and eve , and thorow which alone all the patriarchs made their passage into heaven , yet termed a new way ( as a new covenant ) because after christs coming , more cleared , explained , and enlarged then before . object . 2. it is improbable that this covenant with abraham at circumcision , should be , a grace-gospel-new-covenant , because god four hundred years after , ( namely exod. 20. at mount sinai ) gave the law , or covenant of works , to the jews the children of abraham . now gods mercy observeth a progressive motion , it doth , not ( with the sun on ahaz his dial ) go backwards ; but with the master of the feast , john 2. 10. he keepeth the best wine unto the last : they therefore in a manner degrade gods goodnesse , set it retrograde , who make his covenant with abraham a new-covenant of grace , when he gave an old covenant of works so many years after it . answ . they are much mistaken who account the law given to the jews , a meer covenant of works , though indeed there was very much of workish-ness mingled therewith . the face of the new covenant at the giving of the law , is dressed , i confesse , in old clothes ; many old forms are used therein , alluding to the covenant of works made with adam . yea , the erroneous jews ( partly through their own ignorance , partly thorow their rabbins , and pharisees false glosses thereon ) mistook it for a direct , down-right covenant of works , resting in the rinde , or outward bark thereof , and depending on the performance of it for their salvation . but let not this covenant be denominated for the most , but the best part thereof , let it be expounded , ( not as the blind jews misinterpreted it , but ) as god graciously intended , and the good patriarchs and prophets wisely accepted it , for a covenant of grace , wherein messiah ( though obscurely ) was tendered to such , who could not perform what the rigour of the law required . there is one word in the second commandment , which demonstrateth this law , to have gospel in the bowels thereof , namely the word mercy , exod 20. 6. shewing mercy unto thousands of them that love me and keep my commandments . now mercy is a shiboleth which a covenant of works can never pronounce , as utterly destructive to the very nature thereof , and keeping commandments there must be taken , for such as desire and endeavour to keep them , though falling short of legal exactnesse but we leave the farther prosecution of this point to those learned divines , who have written just treatises thereof ; conceiving it more proper for our present purpose , to prove this covenant with abraham a new-gospel-covenant ; and the serious perusal of one verse , gen. 17. 7. will afford us three arguments for the evincing thereof . and i will establish my covenant between me and thee , and thy seed after thee , in their generations , for an everlasting covenant , to be a god unto thee , and to thy seed after thee . hence we collect it a gospel-covenant . from 1. the language , and expression of it . 2. the continuance , and duration of it . 3. the blessings , and benefits conveyed by it . for the language , and expression , the voice is the voice of jacob. the speech agreeth thereunto ( not to betray it as it did peter to his shame , and sorrow , but ) to discover this covenant to its honour , and our comfort , to be an evangelical covenant . that very phrase , to be a god unto thee , is a gospel-phrase . otherwise , how cometh he , who upon the breach of the covenant of works , was left our enemy , our inraged judge , to be a god unto us ? i see here matthew in moses , the new couched in the old testament . parallel is the expression , mat. 1. 23. and they shall call his name emanuel , which ( being interpreted ) is god with us . god with us , and to be a god unto us , differ something in sound , nothing in sence . secondly , for the continuance and duration of it . an everlasting covenant , that with adam was but a short-lasting covenant . some conceive adam never naturally slept in his innocency , ( accounting that caused deep sleep , gen. 2. 21. before eve her creation , supernatural ) but forfeited his innocency before night . as there be some kind of insects , ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which , naturalists say , survive but a day ; so some conceive adams integrity of no longer duration and , though we dare not certainly close with their opinion ( the scripture not acquainting us with the date of adams perseverance in paradise ) we may be confident , that covenant of works was of no long continuance before it was broken . this short-liv'd covenant thus expired , it was never reviv'd again on the same conditions , but utterly extinguished . yea , herein god magnified his mercy , that upon any termes he would treat with mankind , whom he might have condemned as incapable of any future contract , for once breaking of covenant . yet now he draweth up a second agreement with them , being a covenant of grace , and that everlasting ; such his goodnesse , that , though we ( if strictly examined ) break it with him , he will not break it with us . i confesse everlasting in scripture is sometimes taken for long-lasting ( in which sense the hebrew tongue accepteth of an ever after an ever ) but here it is taken truly for eternity , seeing , whom god loveth he loveth to the end , without end . the third argument to prove the evangelical nature of gods covenant with abraham , is drawn from the blessings , and benefits conveyed thereby ; whose size and measure is so great , they are only of a gospel proportion , to be a god unto thee . could lesse be said then this , so short the words ? yet could more be said then this , so large the matter ? all things herein are comprized , a promise to give repentance , faith , hope , and charity ; patience in afflictions , preservation from , or in them , competency of outward maintenance , perseverance unto the end ; in a word , grace , and holinesse here , glory and happinesse hereafter . how tedious are the instruments of our age ( a span of ground being scarcely passed under a span of parchment ) in comparison of the concise grants of our ancient kings , some of whose charters contain not so many words , as they convey manours therein . yet even those patents are prolix , if compared with gods covenant in my text , to be a god unto thee , promising therein more , then what man can ask , or desire . god hath set us a pattern , therefore let thy words be few , eccles . 5. 2. not to be babling to him , in our prayers , seeing he is so plain , and pithy to us in his promises , couching all things in so short an expression . to put all out of doubt , this covenant of circcumcision made with abraham and his seed , appears to be a gospel covenant , because s paul so expoundeth it . if any scruple arise about the sence of a law , to whom should people repair for satisfaction , but to the makers thereof , if alive . thus on the emergency of doubts , about the nature of this covenant , we may and must have recourse unto the author thereof . now the same spirit , who indited genesis by moses , indited the epistle to the romans by s. paul , who plainly affirmeth , rom. 4. 11. that abraham received the sign of circumcision , the seal of righteousness by faith . object . it is strange to conceive how in that age there could be a covenant of faith , the word faith appearing properly but once , habac. 2. 4. in all the old testament , ( and once afterwards with a negation before it in reference to the jews ) deut. 32. 20. children , in whom is no faith : seeing therefore such silence of faith in the old testament , ( so frequently resounded in the new ) this covenant with abraham seemeth suspicious , to be an old covenant of works , and to have nothing of gospel therein . answ . the word faith only , not the thing signified thereby is wanting in the old testament . what christ and his apostles call faith and believing , that the prophets and pen-men of the old testament expresse by trusting . the religion and creed of the ancient patriarchs is briefly drawn up by david , psal . 22. 4. our fathers trusted in thee , they trusted and thou didst deliver them ; they cried unto thee , and were delivered , they trusted in thee and were not confounded . i will not say the triplication of the word trust , denotes their belief in the trinity , father , son , and holy spirit ; but here it plainly appears , they had their confidence in , and dependence on god ; ( though then not so clearly revealed unto them ) which sheweth the sameness in substance of their belief with ours . vse . this serveth to confute such who account the jews a meer husk , shell , and shadow of gods people ; as if all the promises made unto them , meerly terminated in temporal happinesses . thus they feed the jews bodies with milk , and fill their bellies with hony ( even to a surfeit ) flowing from the fruitfulnesse of the land of canaan ; whilest in the mean time they starve and famish their souls , excluding them as incapable of heavenly , and spiritual blessings . their uncharitable errour is grounded on this argument ; because when their blessings are reckoned up , deut. 28. 3. it extendeth only to the city , field , fruit of their bodie , ground , cattle , kine , sheep , &c. but no mention of their eternal beatitude hereafter in heaven . yea , when isaac cordially blessed jacob , desiring no doubt to make the same as compleat , as he could bestow , and jacob receive , his expressions , gen. 27. 28. amount no higher then to the dew of heaven , the fatness of the earth , and plenty of corn and wine . on the other side , when the jews curses are solemnly pronounced , deut. 28. 16. they are confined to city , field , basket store , fruit of the body , land , kine , sheep , &c. here a deep silence of hell , and damnation , so that the smiles or frowns of god to the jews , seem to reach no farther then to their well or ill being in this life . to this it is answered , first in general ; by the same argument one may conclude , that under the gospel no temporal , or outward happinesse is promised to those that fear , and serve god , ; because no expresses thereof ( descending to the like particularities as in the old ) are found in all the new testament . i meet but with one in that nature ( tendering an exact inventory of earthly wealth ) namely , mark 10. 30. and the same hath bitternesse as well as sweetnesse therein ; save that the close thereof maketh recompence for all the rest . but he shal receive an hundred fold now in this time , houses , and brethren , and sisters and mothers , and children , and lands with persecution , and in the world to come eternal life . to come closer to their argument . though generally temporal blessings are only expressed in the old testament , yet in and under them , is spiritual happinesse contained . thus when in the fifth commandment , long life in the land which god shall give them , is promised to dutiful children , eternity in heaven is included ; and so did the judicious amongst the jews alwayes accept , and expound the same . most true therefore is s. pauls position , 1 tim. 4. 8. godliness hath the promise of the life that now is , and of that which is to come . but where hath it the promise of this life ? chiefly in the old testament , where temporal good is largely , and clearly ; spiritual , briefly , and dimly propounded . where hath it the promise of the life to come ? principally in the new testament , where spiritual blessings are fairly and fully ; temporal , shortly , and slenderly presented . stock thy self with the one out of the law , with the other out of the gospel , with both out of the bible . so much for the covenant made as inherent in abrahams person ; come we now to consider it as hereditary , and descending on his posterity . i could name the castle , and rich manour in england , which was setled by patent from queen elizabeth on one of her courtiers . but , when the grant came to be examined under king james , those operative words , to him and his heirs , were found omitted in that emphatical place of the patent , where the estate therein should have been effectually conveyed . whereupon the grant was interpreted meerly personal , and forfeited to the crown on the attainture of the foresaid courtier . god maketh sure work in his covenant of circumcision . to prevent all miscarriages , and to intail the same on abrahams posterity , how often doth he insert , and repeat him and his seed , gen. 17 ? twice in the 7 th verse , once in the 9 th verse , once in the 10 th verse , again , in the 12 th verse , and thy seed after thee . if in after-ages a wicked son chance to descend from abraham , and the same prove a spiritual unthrift , yet god hath put it past his power to alienate the spiritual inheritance of the covenant from his children , they shall not suffer for their fathers default ; the same being made over to abraham and his seed ; and now we come to show what persons are included within the compasse of that relation . chap. iii. of the several acceptations of the seed of abraham in scripture . the seed of abraham as it occurs often in scripture , so severall are the sences thereof , and all of them worthy of our especial notice : but before and above all other acceptions , know first it is taken eminently and transcendently for jesus christ , in whom all nations should be blessed . even this seed of abraham was circumcised , luke 2. 21. meerly out of conformity , that christ might shew himself born under the law , as sent not to destroy , but fulfil it . indeed those few drops of bloud , presumed shed by our saviour at his circumcision , might both in their own preciousnesse , and gods appreciation of them , have been satisfactory for the sins of al mankind . but a testament was intended , by divine providence ; and that could not be made without the testatours death , and therefore the very heart bloud of christ , on the crosse , was adjudged necessary for mans salvation . so much for abrahams extraordinary , come we to his ordinary seed . this either was immediately , or mediately begotten by him . we find eight sons of the first sort , namely , ismael begotten of hagar , isaac of sarah , and six more , ( see their names , gen. 25. 2. ) of keturah . object . how cometh it then to passe that the apostle paul , gal. 4. 22. saith , abraham had two sons , the one by a bond-maid , the other by a free-woman , omitting all the rest , as if no such persons in nature . answ . these two are mentioned eminently , but not exclusively of others . i will not say , because keturah ( though sometimes called the wife ) is elsewhere , 1 chro. 1. 32. stiled but abrahams concubine ; therefore his issue by her is left out by the apostle ; but because ( though there was history of more , yet ) there was mysterie but in these two sons of abraham , whose two mothers represented the two testaments . had abraham afterwards begotten an hundred sons , they all had not amounted to the making of one testament , ( but were all reducible to one of the former testaments , compleated in ismael , and isaac . ) as for ismael , * luther is peremptory and positive , that , ( though the type of a carnal people ) yet , in truth , his own person was saved ; grounding his charitable opinion on that expression , because it is said of him , gen. 25. 17. after death that he was gathered to his fathers . a phrase in the same chapter spoken of abraham , and not applied in scripture to wicked men ; though it is said of ahab , 2 kings 22. 40. ( which amounts to the same effect ) that he slept with his fathers . i will interpose nothing to the contrary , but had been more confident of ismaels final happinesse , had it been said of him that he was gathered to his father abrahams bosome being a noted place , luke 12. for blessed repose . abrahams immediate seed were either such as were begotten , by him , 1. in his life , or 2. after his death . of the former were esau , and jacob , both of them , being 15. years old , whilest abraham was yet surviving , as may be demonstrated by the following computation . 1. abraham was an hundred years old when isaac was born , gen. 21. 5. 2. isaac was fourty years old , when he took rebeccah to wife , gen. 25. 20. 3. isaac was threescore years old , when esau and jacob were born , gen. 25. 26. 4. all which years cast up together , amount to an hundred and threescore years . 5. abraham , when he died , was an hundred threescore and fifteen years old ; 6. ergo , esau and jacob were fifteen years old before abrahams death ; an age capable of instruction . therefore when god saith of abraham , gen. 18. 19. i know that he will command his children , &c. to keep the way of the lord. esau and jacob , his grand-children were literally intended : the latter , no doubt , being as willing to learn , as his grand-father abraham was able and industrious to instruct him . abrahams seed mediately begotten from him after his death , were either 1. literally and spiritually , as the believing jews . 2. literally , and not spiritually , as the unbelieving jews , of whose foederal right , largely in the next chapter . 3. spiritually , and not literally , as proselytes , and believing gentiles . proselytes , or advenae , were aliens by extraction , and jewes by profession ; and these again were either the primitive proselytes , or their successours in all ages . by primitive proselytes i understand , those of abrahams family when circumcision was first instituted therein . these i may call the founders of that order , and the first stock wherewith that society began . amongst the succeeding proselytes , we may take notice of two most memorable ●nd conspicuous accessions to their company . the one , when israel came out of egypt , and gods miraculous hand made many converts to their religion ; when besides the six hundred thousand israelites , and their children , exod. 12. 38. and a mixed multitude , went up also with them , and although this mixed multitude , numb . 11. 4. afterwards fell a lusting , infecting also the israelites therewith ; and probably many of them then perished ; yet certainly a competent representation of pious proselytes stil continued in the congregation of israel . the other remarkable addition of proselytes was joshua 9. 27. when the gibeonites were condemned by joshua to the servile work of the temple , hewing of wood , and drawing of water ; whereby no doubt , thousands of them got the knowledge of the true god ; and were therefore called nethinims , people given over to divine service . yea , what an estimate god set upon them , plainly appears , by his careful counting them , after their return from the captivity of babylon , ezra 2. 43. ( with the children of solomons servants ) in all three hundred ninety two . besides these two grand and conspicuous additions of proselytes , there was scarce any country confining on canaan , ( as some , a good way distanced thence ) but now and then did drop in a proselyte into the congregation of israel ; rahab , the hittite , ruth , the moabite , naaman , the assyrian , &c. and , ( to show god stands as little on the difference of colours as countries ) ebed-melech the black-more , the treasurer of the queen candace the ethiopian . indeed these proselytes amongst the jews , were divided into two sorts ; some proselytes of the gates , admitted only into civil society , and cohabitation with them : others call'd proselytes of justice , who did professe , and undertake all the law , and these only we account the seed of abraham . secondly , believing christians are the spiritual seed of abraham , and are so generally reputed in the scripture . these to be true born on both sides , must have , 1. abraham to their father . 2. sarah to their mother . when we see a child like unto his father we use to say of him , thy father will never be dead whilest thou art alive : so abraham surviveth , and sarah is still alive in those , which john 8. 39. do the works of abraham . what these works are , must be collected out of abrahams life , who was , faithful to god , loving to his wife , tender to his children , equal to his servants , kind to his nephew , courteous to his neighbours the children of heth , just in his bargains , valiant to his enemies ; in a word , worthy in all his relations . sarah likewise is exemplary for her duty to her husband and other feminine vertues , and all those are her daughters , 1 peter 3. 6. which imitate the same . i need not be longer in so plain and pregnant a point ; that believing gentiles are spiritually abrahams seed , so frequently inculcated by the apostle in his epistles to the romans and galatians , who were as meer gentiles as we english-men are . come we now to show , how far the seed of abraham naturally , though not spiritually , participate of the covenant in circumcision , conceiving the clearing thereof , of concernment to our present controversie . chap. iv. that all visible members of the jewish church had a foederal right to the sacraments . we must carefully dinstiguish betwixt the reaping of spiritual benefit by , and the having of a temporal right to the sacraments . it is confessed that the former belong'd wholly and solely to the true israel of god ; but in the latter the worst and wickedest jew equally shared with the best and holiest of that nation , as all alike corporally descended from abraham . for the proof whereof , in the first place it is worth the observing , how our saviour in the same chapter , and discourse , namely john the 8 th ▪ affirmeth and denieth the wicked pharisees to be , and not to be the seed of abraham . to be , verse 37. i know that you are abrahams seed , but you seek to kill me , because my word hath no place in you . not to be , verse 44. ye are of the devil , and the lusts of your father you will do . here is no contradiction , but a consent , if the several respects be considered : by pedegree they were ; by practice they were not ; by linage they were ; by life , they were not ; by extraction they were , by conversation they were not the children of abraham . now to look only on the jews in the first capacity , who are israelites according to the flesh ; we find s. paul , rom. 9. 4. giving in an inventory of their priviledges which amount to eight particulars ; and it were high injustice in any christian to deny the least branch thereof . theirs were 1. the adoption . 2. the glory . 3. the covenants . 4. the giving of the law. 5. the service of god. 6. the promises . 7. the fathers . 8. christ conceiv'd in the flesh . herein the apostle intendeth not onely the elect jewes , but the diffusive body of that nation . yea , in this present point , with heavinesse of heart , he sadly singleth out such apostate jewes , for whom verse 3. he desired in exchange to be accursed , and yet even to those did this survey of priviledges belong . this is farther cleared by the acknowledgement of the same apostle , 1 cor. 10. 2 , 3 , 4. affirming that all the fathers were baptized into moses , all ate and drank of the same spiritual meat , and drink , yet adding afterward , that with many of them god was not well pleased . lastly , it is evidenced by those frequent phrases in scripture , wherein the disobedient jewes are threatned to be cut off from his people , and from gods presence . levit. 22. 3. such could not be cut off from spirituall holinesse , or happinesse , wherein they were never truly planted , and whereof never really possessed , but onely from being outward members of that church , which intitled them to a true right of the aforementioned prerogatives . indeed one reason , which makes many men loth to entertain this truth , to allow a foederall right to the worst of the jewes , is a suspition , that the holding hereof will betray them to the dangerous opinion of falling off from grace , if that such who once were actually estated in such a covenant-right , should afterwards make a finall defection from the same . now , as i cannot blame them to be jealous with a godly jealousie , and to decline what is introductory of so comfortless an errour , as maintaining the apostasie of saints : so i must condemn their over caution herein , to fear where no fear is . for , this foederall right which the wicked jewes had , never stamped upon them any character of saving grace , but was onely a right of capacity , putting them into an actuall possession of the means , and a possibility of salvation it self , if not frustrated thereof by their own wilfull default . suppose now there should happen a contest betwixt the worst of jewes , and the best of heathens , about their spirituall condition , should the pagan bee so presumptuous as to affirm himself equally advantaged to a capability of happinesse with the jew , the other might justly confute his impudent bragging therein , alledging that his extraction intailed on him , a right to circumcision , with the covenant therein , and all the promises thereto belonging . all will allow a reall difference betwixt an usurper , and a tyrant ( though both be bad ) the former , invading what is none of his own , the latter abusing what is truely his . now , should a pagan , quà pagan , pretend to the covenant of circumcision , he were guilty of notorious usurpation ; whereas the wicked jew too often tyrannically abused that ordinance , having a right unto it , but making no right use of it . and , although some civil pagans did outstrip many impious jewes in morall performances , the jews might thank their own lazinesse , falling so far short of the mark , having such advantage at the starting , as a true right , and title to all gods ordinances . this foederall right therefore must not be denied to the worst of men , within the pale of the church , lest the godly receive prejudice thereby . the story is sufficiently known of a landed innocent , whose estate some courtier begged , on pretence that he was unable to mannage the same . the innocent being brought for triall into the princes presence , & questioned about his ability , returned this answer ; my father being a wise man , begat me who am a fool , and why may not i who am a fool , beget a sonne , who may prove a wise man ? to apply this story : many now adayes seek to disinherit wicked men of their covenant-right in the church , alledging their prophanesse to be such , as doth disfranchise them of those priviledges . may not such wicked men , ( fools in solomons phrase ) plead for themselves ; my father being a saint begat me a wicked wretch , and why may not i beget a sonne that may prove a saint ? see we this in ahaaz , the posture of whose generation was such , that he was fixed in the middle betwixt jotham his godly father , and hezekiah his gracious sonne ; hee himselfe being the worst of men , 2 chron. 28. ●2 . who in the time of his distresse did trespasse yet more and more against the lord , mending for afflictions as a resty-horse with beating , onely the more untoward for the same . yet this ahaaz by his foederall-right , served to receive a true title to circumcision from jotham his father , and to reach the same to hezekiah his sonne ; though enjoying in himself no spirituall benefit thereby . and thus having concluded the whole body of the jewish nation , comprehended within the compasse of the covenant of circumcision , i proceed to shew how the jewish children at eight dayes old , were capable to covenant : a point having more verity , then evidence therein . chap. v. the grand objection answered , drawn from the incapacity of jewish infants to covenant at eight dayes old . the goliath-objection , generally brought against the jewish children bing covenanters , is taken from their seeming inability to perform the stipulation , or counterpart of a covenant . is not a childe called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a word in his mouth , and infants in the same sence from a negative in and fando speaking ? yea , so much as a childe can speak , and so much as may be conjectured by his outward carriage , he maketh use of his negative voyce , and remonstrates against the covenant , as unwilling to receive the same , seeing every infant may probably be presumed to cry as forced from him by the pain of circumcision . in answer hereunto , first in generall ; it is enough to satisfie a sober soul , and content a modest minde herein , that god hath appointed such children at eight dayes old to be covenanters , and that also nomine poenae in case the same be omitted . that god , who never calls any to any employment , but ever inables them for the same , at leastwise with such a degree of sufficiencie which he is pleased to accept . such as question the truth hereof , do tacitly , and interpretatively , charge god with want of wisdome in his proceedings . let them whisper no longer , but plainly speak out , that he lacks discretion to manage his matters , isai . 40. 13. who hath directed the spirit of the lord , or being his counseller , hath taught him ? the proud objecters might well give him their advise , hereafter to choose wiser parties with whom to make a covenant , then children of eight dayes old . what charter hath this whole world to shew for its being , other then gods bare fiat , let it be . i have blessed him , ( saith isaac of jacob , gen. 27. 33. ) yea , and bee shall be blessed . god hath made eight-dayes-old-children covenanters , and they shall be covenanters . more particularly , to come to the objection : i conceive the soul of an infant may fitly be compared to the cloud which went before the israelites , exod. 14. 20. dark on the one side , but light on the reverse thereof . that part of the infants soul exposed to humane eyes , is dark and obscure , no abilities at all discoverable therein ; whilest the bright side of infants souls is objected to gods eye , beholding in them what wee cannot perceive . no wonder if men be non-plust about the actions of infants souls , when every infant is an heap of riddles cast together , whereof the least and lowest is too great , and high for man to understand . david ingenuously confesseth , psal . 139. 6. that he was fearfully and wonderfully made . the fashioning of the members of his body being so strange a work in nature , that the knowledge thereof was too wonderfull for him , and so high that he could not attain unto it . if he was posed with the cask , the case , and the shell , the admirable structure of a babes body , let it not seem strange to us to be puzled with the operations of an infants soul , how the same is able to covenant with god. it passeth the skill of the greatest divine , to clear and evidence the entrance of originall sinne into an infants soul : whose spirit , coming immediatly from god , must needs be pure , and perfect like the maker thereof . nor can this soul , thus pure in it self , be infected from the body , which being but a livelesse lump of flesh is incapable of sin , especially so as to make an active impression on the soul . soul , and bodie of infants , thus being severally sinlesse , who can conceive that the union of two clean things , can produce one unclean ? i mean , originall corruption . yet we all see by wofull experience , that infants from their conception are infected therewith : that it is there we know , but how it came thither , god knowes . if we cannot perceive the manner of sins poison , no wonder if we cannot conceive the method of graces antidote in infants souls . let us allow heaven to be as incomprehensibly miraculous in healing , as hell hath been insensibly subtile in hurting the same . and , seeing god hath expressed thus much , that infants are called by him to be covenanters , let us with humility , and modesty beleeve them , to be enabled with a proportion of grace , to discharge their covenant in relation , though it transcend our capacity to clear all doubts , and difficulties , which may be multiplied about the manner thereof . in further clearing this objection , know , that besides such graces which wee are bound to beleeve in infants hearts , they have three things else which assist them in this covenant . 1. their parents faith tendring them to god. 2. gods goodnesse accepting the tender . 3. their own actuall performance of the covenant , if living to years of discretion . first , their parents faith in tendering them . appliable to this purpose is that expression recorded by three of the evangelists , brought in a bed by four , who finding no door in the side ( such the presse of people ) made one in the roof of the house , and let him down by cords into the room where our saviour was . jesus seeing their faith , matth. 9. 2. when jesus saw their faith , mark 2. 5. and when hee saw their faith , luke 5. 20. two things herein are considerable ; first , that the faith of the bearers was a motive , and inducement to our saviour the more speedily with favour to reflect on this sick man. secondly that the words their faith , are taken inclusively , taking in a fift faith to the former four , namely the faith of him , who lay sick on the bed. however , here we see that the beheste of friends , concurred to the expediting of his cure , and ( though let down but by four cords ) he was lifted up into christs favour with a five-fold cable of faith , which cannot be broken . nearer is the relation betwixt parent and childe , then friend and friend . when therefore a pious father , mother , or ( best then , when ) both , shall with the armes of their faith , offer an infant ( who indeed is a part of themselves ) to god in circumcision , this must needs bee a main motive ( through gods mercy , and no otherwise ) to induce him graciously to behold the present tendred unto him. thus the faith of abraham and sarah advantageth isaac into gods love , the faith of isaac and rebeccah recommended and preferred jacob at his circumcision into gods favour . secondly , at circumcision the childes weaknesse to covenant is assisted by gods acceptance thereof . that is well spoken , which is well taken . how simple and slender soever a childs performance is at circumcision , how low and little soever his faith is , god stoops ( such his gracious condescension ) to take it up ; he makes , ( as i may say ) a long arm , to reach a short one , and so both meet together . lastly , this strengtheneth the covenant then made by the childe , that afterwards , if arriving at years of discretion , he publikely ratifieth , and confirmeth the same with his own actuall faith , evidenced to others in his pious conversation . men used to say of plato his scholers , that their masters precepts , did freez in them , till they were about fifty yeers old , and then began to thaw in them , till the day of their death , meaning that the good counsels he gave them made no visible impression on the amendment of their manners , till the heat of their youth was overpast , and they come to their reduced age . circumcision , may be said to freez in infants , as to any eminent outward effect thereof , during their minority , the vigor and vertue thereof is dormant , and seemingly dead in them , but when come to the vse of reason , then it raiseth and rouzeth it self , namely when the party makes good the covenant , made by him before , and then the strength of that sacrament had a powerfull influence on their souls all the dayes of their lives . and although there ought to be no iteration of outward circumcision , which done once , is done for ever , yet inwardly to circumcise their souls , was the dayly task of all devout jews , and ought to be our constant imployment , and a word or two briefly of the nature thereof . chap. vi. circumcision considered as a signe , and what mysteries were signified therein . the principal mysteries couched under circumcision , as a signe , are reducible to seven particulars , 1. that our carnall corruption may be spared . 2. cannot be cured . 3. must not be covered . 4. must be cut off . 5. this cutting off must be timely . 6. must be totall . 7. will be painfull . 1. may be spared . listen not to the suggestions of satan , perswading us , that sinne , by long custome , is grown so essentiall to our souls , as if our mindes should be maimed , and faculties thereof be cripled , should corruption be taken from us ; wherefore laying aside ( saith james 1. 21. ) all filthinesse and superfluity of naughtiness , not that we may still retain in our hearts so much wickednesse , as shall fill them , ( onely parting with that which runneth over ) but all naturall filthinesse is superfluity , it may be spared . 2. it cannot be curred . what is capable of cure , must have some soundnesse ( though more sicknesse ) therein ; for nature distressed , but not wholly destroyed , is the subject of art , which must have a sound bottom , or foundation to work upon . if therefore there were any thing good in our naturall corruption , there were some hopes of amendment in the rest . but what saith s. paul , rom. 7. 18. for i know that in me , ( that is in my flesh ) dwelleth no good thing . it cannot be cured . 3. it must not be covered . the onely way to make god hide his face from our sins , is for us to open , and not to hide our sins from him . 4. must be cut off . dream not of curing a gangrean with a lenitive plaister . hophni and phinehas are too incorrigible to be amended with a few fair words . say not to thy corruption , as eli to them , 1 sam. 2. 23. why dost thou such things ? nay my corruption , it is no good report i hear of thee , &c. all this is uselesse , no way but one , cut it off . 5. the cutting off must bee timely ▪ abels sacrifice had 3. excellent qualities ; of what was first , * fat , and * faithfull . our service of god ought to be early ; deferre it not above eight dayes , that is , do it as soon as it is do-able without danger . indeed the longer circumcision is delayed , the greater will be the pain thereof . witnesse the shechemites , circumcised in their full strength , gen. 24. 25. and disabled by the arrears of their pain , to defend themselves though three dayes after . too blame they , who put off the circumcision of their hearts , and on frivolous pretences deferre their repentance . we read of * thomas bourchier , arch-bishop of canterbury , that the pope dispensed with him by reason of his state avocations , and other impediments , to performe his prayers ( which ought to be in the morning ) in the afternoon , on condition they were done before night . but many men through their lazinesse , give liberty to themselves to put off their setentance , which ought to be in their youth , to their declining age , conceiving all will be well , if it be but done before their death . whereas indeed soul circumcision ought to be timely . 6. must be totall . jewish circumcision , say the rabbins , consisted of two principall parts . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the cutting off 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the casting away of the forekin . the ruines of the latter custome , remain in zipporahs behaviour , exod. 4. 25. though distempered with passion , shee might over act her part , when casting her sons foreskins at her husbands feet , and both are spiritually united in our saviours precept , matth. 5. 30. if thy right hand offend thee , cut it off , and cast it from thee . 7. will be painfull . such therefore as indulgently hope of themselves , that they have circumcised their souls , and yet can never remember that they offered any violence to their own nature , never put their selves to any pain in curbing their corruption , may justly suspect their spirituall condition . had ever any a tooth drawn , and was insensible thereof ? surely such incisions into our souls , with the lancers of true repentance , leave an indeleble impression behind them , and that pain too probably , was never at all indured , which so soon is wholly forgotten . it is to be feared rather ; the pain will prove insupportable unto us , some counsell therfore wil be good to mitigate the same . surgeons , when forced to cut off a limb , generally use two wayes to ease their patient . one by casting him into a sleep , lately disused because dangerous , sleep being so immediate a donative of god himself , ( psal . 127. 2. for so he giveth his beloved sleep ) that humane receipts for the same , either under , or over-do the work . the other by stupifying , and mortifying by degrees the part to be cut off , so to render the party lesse sensible thereof . the same way is prescribed us by the apostle , col. 3. 5. mortifie therefore your members which are upon the earth , fornication , &c. the torture will be intolerable to have our souls circumcised , and corruptions cut from us whilest we are in the full feeling thereof , and therefore ought it to be our endeavour by dayly mortification to dull our sense of the same . so much of circumcision ; and now let us briefly recollect with the reader , what progresse we have made in the present controversie ; and by what degrees we have proceeded . first , we have proved the covenant made with abraham at circumcision and evangelical covenant . secondly , that the same descendeth on all the children of abraham . thirdly , that all believing gentiles are abrahams children . fourthly , that eight-dayes-old-jewish-children were accepted of god as capable to covenant . come we now to shew that baptism with christians , is what circumcision was to the jews ; whence this will naturally and necessarily follow , that christian children at the same age , have as much right to the one , as jewish infants had to the other . chap. vii . that baptism succeeds to all the essentials of circumcision . a successour must be , as after in time , so really distinct from that , which precedes it ; otherwise it is not the successour , but the same . those , therefore , who indeavour to disprove baptism's succession to circumcision , by alledging many differences betwixt them , do our work in desiring to destroy it , whilest the same differences are but accidental betwixt them . we shall first observe what such accidental differences are betwixt circumcision and baptism , and they will appear such as do not dis-essential the one from the other . it is remarkable that all the differences betwixt circumcision and baptism , are on the gaining side for us christians , whose estate is not impaired , but improved thereby , baptism being milder in the sign , freer in the time , larger in the subject . 1. milder in the sign ; the law saith , cut off , and be clean , which is painful ; the gospel saith , wash and be clean , which is easie . at baptism no violent impression is made on the infant , only a little water powred on his face . washing is so far from doing wrong even to a new born infant , that his natural wel-being cannot be without it , ezek. 16. 4. when thou wast new born , thy navel was not cut , thou wast not washed in water to soften thee . 2. freer in the time ; circumcision was confined to the eighth day , and those equally guilty who anticipated or protracted the same . god , in the gospel hath left baptism to the discretion of christians , to accelerate or retard it , as they are advised by the childs strength , and their own conveniency : he hath given parents as much liberty herein , as kind elkanah allowed hannah his loving wife , 1 sam. 1. 23. do what see meth good unto thee . presume we here that pious parents will not create needlesse delayes to baptise their children , ne quod differatur , auferatur , lest god , in the interim , take their child away from them . in which case , as i will not be the judge to condemn the child ; so should i be one of the jury , i would not acquit the father . 3. larger in the subject ; circumcision left out , a just half , or full moiety of mankinde , confin'd only to the males ; whereas baptism takes in the weaker sex . indeed we have but one woman , signally named , whom we find baptized ; namely lydia , acts 16. 15. the seller of purple , in thyatira ; but the precedents of more : and let the ensuing parallel in the same chapter be observed . acts 8. 3. saul made havock , and haling men and women committed them to prison . acts 8. 12. philip preached concerning the kingdom of god , and they were baptized both men and women . see here the weaker sex joyntly partake in persecutions , and ( which was but equal ) did also communicate in the comforts . it was just that those , who with men had drunk their share in the cup of bitter affliction , should also have their part in the cup of sacramental consolation . let none be troubled that only two places expresly mention the baptizing of women . for scripture proofs are not to be taken by their number , but weighed in the ballance ; one witnesse from an infallible mouth is as valid as one thousand . yea , one testimony of scripture , coming from the spirit which is 1 cor. 15. 28. all in all , is as much as if all the scripture , and every verse therein had avouched the same . here let the weaker sex enlarge their gratitude to god , on this very account , that he hath cleared their title to this sacrament in the gospel ; whose right to circumcision under the law was incumbred with some difficulty . for , suppose a jewish woman distressed in conscience , and complaining that she was excluded the sacrament of circumcision , because not actually signed with it ; and , suppose a rabbin , or levite , endeavouring to satisfie her by the answers chapter 1. formerly alledged , ( viz. that she was vertually , or reductively circumcised in her father , or husband ) possibly all this might not pacifie her minde ; and , though such a scruple be but a mote in it self , yet might it prove painful in so tender a place , as conscience , the eye of the soul , is how thankful therefore ought christian women to be to gods goodnesse , expresly admitting them to baptism , and having equal right with men in that sacrament . these three forenamed circumstantial differences between circumcision , and baptism , are not of such consequence , as to disessential them , or to make them distinct sacraments ; both remaining the same in effect , those accidental variations notwithstanding . for the like may be observed between the passeover , and the lords supper , and those alterations also for the benefit , and behoof of christians , the later being both cheaper in price , and freer in time then the former . in the passeover , a lamb was offered ; which , many christians ( such is their poverty ) cannot provide for themselves ; and rich men ( such is their covetousnesse ) will not provide for others . it is therefore commuted in the lords supper , into a bit of bread , and sip of wine , which on easier rates may be obtained . freer in time ; the passeover was but once a year , exod. 12. 6. on the fourteenth day of the first moneth ; in the lords supper we are left at large , stinted to no time , 1 cor. 11. 25. do ye this as oft as ye drink it ; we may take it for food , or for physick ; when ill , to remove ; when well , to prevent diseases ; once a moneth , once a week if we wil ; always provided , that the frequent repetition of it hinder not the solemn preparation for it . but to return to baptism , that it succee●● to all essentials of circumcision , is proved by these arguments . either baptism succeeds to the sacrament of circumcision , or else some other ordinance doth succeed , or else nothing at all remains in lieu thereof : but that sacrament root and branch totally extinguished in gods church . but nothing else succeeds circumcision ; and that sacrament is not abolished , but still vertually extant . therefore baptism succeeds in the place of circumcision . the major we presume of unquestionable truth , where the distribution is uncapable of any other member therein . for the first part of the minor , if any other heir ( besides baptism ) can be found out , let our adversaries in this controversie assign it : what is the name , or the sons name thereof , if they can tell ? surely no such successor to circumcision can be produced . now to maintain that circumcision died issueless , and left no ordinance behind it of divine institution , to inherit the power and place thereof in the church , is what none ever defende●● for seeing sacraments are the pillars of the church , supporting the whole fabrick thereof ; how much would it weaken the structure totally to take away one pillar , without substituting another in the place thereof ? we proceed to a second argument after this manner . if all such graces confer'd on gods children in circumcision formerly , are now bestowed on them in baptism : then ( notwithstanding some accidental differences ) baptism succeeds to the essentials of circumcision . but all graces formerly confer'd in circumon , are now bestowed in baptism : therefore baptism succeeds the essentials of circumcision . the minor , which ( alone is questionable ) may easily be proved : graces in circumcision are comprised in that expression , gen. 17. 7. to be a god unto thee , whereof largely before ; and the same is performed in baptism ; whein god solemnly contracts with his servants to receive them into his covenant , and conveyeth unto them grace necessary for their salvation . but what need we more reasons , when the very words of s. paul , col. 2. 11 , 12. attest the same ? in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh , by the circumcision of christ ; buried with him in baptism . christians are here said by baptism to be spiritually circumcised ; and by the same proportion , the believing jews may be said by circumcision to be spiritually baptized ; such the affinity or rather the essential samenesse betwixt these two sacraments : thus solomon saith , eccles . 1. 4. one generation passeth away , and another generation cometh , but the earth remaineth for ever : so one sacrament of initiation [ circumcision ] passeth away , and another [ baptism ] cometh ; one sacrament of confirmation [ the passeover ] passeth away , and another sacrament [ the lords supper ] cometh ; but the church remaineth for ever . ob. baptism cannot succeed to circumcision , because what succeedeth must come after in time , when its predecessor is departed : but baptism for some years went abreast with circumcision , both were set a foot together in church practice . for baptism was instituted in our saviours life time , used by his disciples , john 4. 2. to the jews , and enjoyned immediately after christs ascension , mat. 28. 19. to be practised upon all nations : now circumcision held in force many years after , see in timothy ( a jew by the half bloud ) acts 16. 3. was circumcised by paul himself . wherefore baptism contemporary ●●th circumcision , could not be successour unto it . answ . it is confest , that for some years circumcision remained in the church after baptism was ordained . have we not often seen the moon shining in heaven even after the sun some hours hath been risen therein ; but then she shines dully and dimly , with a faint and feeble light as conscious to her self of usurpation , and guilty of intrusion to the territories and dominion of the sun ; the moon being only made to rule the night . so may i say there was a weak and wan appearance of circumcision in the christian church after baptism was ordained , and that for these two reasons . first , it was continued some time in the church for the more decent expiring thereof . god would not have that sacrament , which had lived so long in lustre , dye in shame : and therefore it was thought fit , that circumcision , as it began on a good man , so it should expire on a gratious saint : abraham being the first , and timothy the last ; whom we find circumcised in scripture . secondly , god foreseeing what an advantage satan might take , if his church were left sacramentless , to assault the same in the interval of the going out of the one , and coming in of the other ( as ahab was wounded , 1 kings 22. 34. in the naked place betwixt the joynts of his harness ) would have his sacraments ( rather then they should fall short ) one lap , and fold over the other , that both should be in being at once . probably , had another government of the church been prepared , and fitted ; yea , and set up ( rather two together then none at all ) before the old one was demolished , profanenesse , and damnable heresies , which we now behold , and bemoan , had not made their progress so fast , and so far into the english nation . the result of all is this : though circumcision did for some time rather languish then live after the institution of baptism ; and for the reasons aforesaid , was continued in the church ( used on timothy not so much to sanctifie him , as to satisfie his half-countrey-men the jews ) yet soon after it decently expired , leaving baptism to succeed in the church to all the essentials thereof ; amongst which , this was one of main importance , that as children were admitted to circumcision , so they should also participate of baptism ; which by reasons out of scripture , god willing , shall plainly appear . chap. viii . what it is to reason out of the scriptures ; and what credit is due to deductions from gods word . we do freely confesse , that there is neither expresse precept nor precedent in the new testament for the baptizing of infants ; and yet are confident , by necessary and undeniable consequence from scripture it will be made appear to be founded thereon . let us here premise and explain a practice of the apostle paul , as much conducible to our purpose . he coming to thessalonica , acts 17. 2. reasoned with the jews out of scripture . three things herein are considerable . first , being to prove , that this jesus whom he preached was christ , he neither did nor could produce a positive text of scripture , wherein the same was affirmed syllabically , or in so many very words . secondly , in proof hereof he did not bring bare reason , which would be but ineffectual ; especially to prove that which was meerly an article of faith. thirdly , in his disputing he made a wise composure of both , joyning scripture and reason together . scripture was the well , reason was the bucket , s. paul was the drawer . pauls precedent ought to be followed by our practice herein . scriptura non scribitur , otiosis : the scripture was not writ for the idle , but the industrious . yea , to what intent hath god bestowed reason upon us , improved in some with learning and education , together with the promise of his spirit to conduct us into all necessary truth ; but that we should improve the same in the serious searching of the scripture ? one main motive which induced columbus to believe the other side of this globe to be peopled with reasonable souls , and invited him to undertake the discovery thereof , was a firm apprehension , and belief , that god would not create so glorious a creature as the sun to shine to sea and fishes alone ; but that surely some men did partake of the benefit thereof . is it probable that god would light the threefold lamp of reason , learning , and grace in mens souls , for no other purpose , or higher design , but meerly that men should make use thereof in perusing of pamphlets , and reading the works of humane writers ; chiefly in examining the word of god , with such consequences , which naturally may be extracted from the same ? some things are , in scripture , as grasse on the ground , which on the surface thereof , is apparent to every beholder ; other things are , in scripture , as mines , and minerals in the bowels thereof , no lesse the product of the earth then the former , though more industry must be used for the eduction thereof . circumcision is of the first sort , obvious to a childe that can read the 17 th of genesis ; but he must be a * man of understanding , ( which we all ought to be ) to whom baptism is visible by deduction from scripture . see we here not only the usefulnesse and conveniency , but even the absolute necessity of the profession of ministers ; not only for the administration of sacraments , but for the clearing those necessary consequences from scripture , which at the first view are not apparent to every ordinary capacity . s. paul saith , rom. 12. 6. let us prophesie according to the proportion of faith. now i believe it will generally be granted that by prophesie here is meant the preaching of the word . know then that the proportion of faith , consists not in one , or some , or many , but is the result of all places of scripture ; the universal symmetrie of them all , concerning such a point which is treated of . here then is the office of the minister , to present to his people ( in any matter necessary to be believed or practised ) the sence of the old and new testament ; this is sometimes not conspicuous in any one place , as being the collective , and constructive analogie , amounting from many particular places compared together . here , i say , the ministers office is called upon ; ( in whom reason is or ought to be cleared and strengthned by his learning ) to manifest and evidence to the people of his flock , the rise and result of such deductions , how naturally and necessarily they flow from scripture . this done , such of his flock , who of themselves could not see , will see when shown ; who of themselves could not go , will go when led ; enabled by gods blessing on his help , will both easily apprehend in themselves , and communicate to such in their family , such scipture-consequences , which their simplicity could never first have found out by themselves . then will it fare with such people as with the samaritanes , john 4. 42. who came to christ , at the womans invitation , but believed on him , not because of her saying , but because they heard him themselves . unlearned people receive not such consequences for truths , on the credit of the learning and religion of their minister , ( though by his direction first acquainted therewith ) but because that since they have been convinced in their own judgements and consciences of the truth thereof , as no doubt the thessalonians were , when s. paul ( as is aforesaid ) reasoned with them out of scripture . but a greater then paul is here to avouch this practice , even our saviour himself ; who , being to confute the sadduces , who not only denied the resurrection of the dead , but also that there was neither angel nor spirit , acts 23. 8. ( existing separate from the body ) so that at death the souls of men expired , and were utterly extinguished . in refutation of which errour , our saviour reasoned out of scripture , mat. 22. 31. 32. but as touching the resurrection of the dead , have ye not read that which was spoken unto you by god , saying , i am the god of abraham , and the god of isaac , and the god of jacob ? god is not the god of the dead , but of the living . god is not the god of the dead , that is , he is not god to that which is annihilated , and null in nature , but that thing must have an absolute being in it self , before it can be so related that god becomes a god unto it . this text in it self seems at great distance to prove the resurrection , and never likely to meet the matter in controversie ; unlesse reason intercede to joyn them both together . the argumentation being thus framed , and that to which god pronounceth himself a god ▪ hath a true & real existence . but god pronounceth himself god to abraham , isaac and jacob , some hundreds of years after their death ; therfore abraham , isaac , & jacob , had stil a true and real existence . and thus an argument , which formerly was vertually in the text , is by the assistance of reason actually extracted thence , and effectually applied to the preset purpose . say not , christ might have chose in the old testament , more pregnant and pertinent places then this by him cited to prove the resurrection ; as that job 19. 26. and though after my skin , worms destroy this body , yet in my flesh shal i see god : for , first it is presumption for any to teach christ ; which stone out of the brook to chuse ( as the smoothest , and fittest ) when he is to encounter the goliath of any errour . secondly , the sadduces only allowing the pentateuch , or five books of moses ; christ worsted them at their own weapons out of that scripture , which they acknowledged for canonical ; setting us an example by reason out of the word , to prove those points which are not expresly contained therein . to conclude this point ; when eve was brought to adam newly awaked out of his deep sleep , gen. 2. 23. he gazed not on her as a stranger , but welcomed and entertained her with this cheerful and courteous expression , this is now bone of my bone , and flesh of my flesh ; she shall be called woman , because she was taken out of man. so should scripture behold those legitimate deductions , which by right reason , and lawful rules of logick , are thence drawn , and derived , it would instantly own and acknowledge them for its undoubted issue and off-spring ; commanding them to be called derivative scripture , because taken out of the body and bowels thereof . here i pleade not for such violent and forced consequences , ( bastards of mens brains ) which some unjustly father on the scripture , wresting it , 2 pet. 3. 16. and not reasoning , but wrangling from it . natural and necessary deductions , are by me alone intended ; by which we proceed to prove , that baptism is bottomed on reasons out of scripture . here make we this motion to the reader , and may he resent it according to the equity thereof . though we propound , and he peruse these our reasons out of scripture severally , our desire is they should all be compounded together , and joyntly presented to his judgement . this desire proceeds not from any jealousie and suspition we have of their invalidity , as taken single , but out of a confidence , that though they may be cavilled at ( and endeavoured to be broken ) as single arrows , they will be unbreakable to him who here may have his quiver full of them . for as in a regular fort , though single flankers thereof may be assaulted , yet the whole will be impregnable ; wherein each part receiveth strength from , and returneth strength to another ; so we conceiv though each reason severally may be subject to captious exceptions against it , yet the total sum of them all ( besides many more which godly divines have and may adde unto them ) amount to the convincing of such as do not wilfully boult their eyes against the beams of truth . chap. ix . the first reason for the baptizing of infants , taken from the analogie of circumcision . the first reason for infants baptism is grounded on proportion of circumcision in this manner . if that the children of jews were admitted to circumcision , and thereby made members of the church ; the children of christians ought to be admitted to baptism , and thereby be made members of the same . but the children of the jews were admitted to circumcision , &c. therefore the children of christians ought to be admitted to baptism . herein the major which alone is subject to doubt and debate , may be proved by what formerly was explained , in baptisms succeeding to all essentials of circumcision . object . to this your arguing from proportion of circumcision is of no validity ; yea , and of very dangerous consequence : for on the same account you may extend the analogie to the reviving of all the jewish ceremonies , long since dead and rotten in the grave of our saviour ; such necromancy in conjuring up the ghosts of dead judaism , is unlawful of it self , and prejudicial to christian liberty ; should we be put under the gospel to such slavish conformity , as to practice something parallel to each ceremony in the old testament . answ . we confesse this exception true and just , had circumcision been but a bare ceremony and no more ; but circumcision had in it more of what was sacramental then ceremonious . the ceremonious part thereof is utterly extinct , and dyed issueless . but the sacramental or gospel part thereof , as it contained an everlasting covenant made with abrahams seed ; that is , all true believers , may be said to survive , in baptism the true heir thereof ; sacramenta non moriuntur , sacraments die not , ( whilest the church militant is alive ) nor is there any intervals betwixt them ; baptism immediately succeeding circumcision , as is before declared . proceed we to prove the former argument with a new syllogism ; they who once in circumcision were made members of the church , and never since were solemnly outed of the same , remain still in the state of their membership : but circumcised children under the jews were made members of the church , and never since were solemnly outed of that condition ; therefore they still remain members . here the minor alone is exposed to suspition of falshood ; and that only in the later part thereof : now let the denyers of it assign the time , place , manner , and persons , when , where , how , and by whom they were cast out of that membership . sure i am , seeing the old testament leaves them in peaceable possession thereof ; and no firm ejection of them appears in the new testament ; it must needs be some apocrypha writing , or forged deed , which depriveth them of their true title thereunto , and tenure thereof . for the further clearing hereof , let us suppose , a jew about the time of s. paul converted into a christian , and soon after made father to a son . if this child in his infancy may not be admitted to baptism , what cause had it no lesse justly then grievously to complain ? might it but borrow a tongue from the standers by , how pathetically would it expostulate his condition ? alas , how sad is my estate ? my father being but a jew , was at eight days old made a member of the church by circumcision : his infancy was no bar and obstacle unto him , to render him uncapable of the covenant . i had thought now my father is turned christian , that the child should not be impaired because his father is improved ? is a christians son found in a worse case then a jews son was left ? i thought the alteration of our condition by christs coming was to perfect not diminish what we had before ? christianity may be a good religion for men to die in , but judaism was better for children to be born in : we infants who signified some . thing under the law , are made cyphers under the gospel , no notice being taken of us , until we are arrived unto years of discretion . this complaint might be largely prosecuted with more earnestnesse , but a word is enough , the rather if we consider what s. paul saith , heb. 8. 6. but now hath he obtained a more excellent ministry , by how much also he is a mediator of a better covenant , which was established upon better promises . what a scale of melioration have we here , better , and better , excellent , and more excellent . but if children since christs coming are excluded the covenant , which were admitted unto it before , his is a less excellent ministry , & he the mediator of a worse covenant upon worse promises , seeing the same is not extended now as formerly , to all ages , sexes and conditions of people , ( children , included under the law ) being omitted therein ? now though many infants of bethlehem , and the coasts thereabouts , mat. ● . suffered for him , surely none suffered by him . but he continued their condition as good , yea , and bettered the same by his incarnation . he who himself was a childe , as well as a man , and a childe before he was a man , did tender and improve the condition of children as wel as of men ; and leaving this we now proceed to a second reason out of scripture . chap. x. the second reason , drawn from the birth-holinesse of christian infants . our second reason out of scripture , is bottomed on s. pauls expression , 1 cor. 7. 14. for the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband , else were your children unclean , but now are they holy . now because there is some difficulty about the meaning of the words , we will be the larger in explaining the same . it appears by the first verse in this chapter , that the corinthians by letter had requested from s. paul , solution and satisfaction to sundry queries by them propounded : wonder not that they , who 1 cor. 1. 5. were commended by s. paul to be enriched in all knowledge , should now desire further instruction . for first , they had all knowledge , but not all the degrees of knowledge . secondly , they had all knowledge , in fundamental necessaries to salvation , not in all cases of occasional emergency , such as their questions were . thirdly , grant that even in these , they had information before , they now sue for further confirmation from the infallible spirit of the apostle . alas , will some say for the losse of this letter of the corinthians to s. paul : pitty it was that providence did not transmit the same to posterity ; how useful had it been for us if it had come into our hands ? let such know , first , this their letter was no part of canonical scripture , pen'd by a fallible spirit . secondly , we have still this letter in effect , because we have saint pauls answers to the questions therein . thirdly , men generally are more curious to enquire about those parts of scripture which they suspect to have miscarried , then careful to improve those which remain , and are sufficient for our salvation . amongst these questions , this was not the easiest , whether a believing husband or wife were to continue in wedlock with an unbelieving wife or husband , if by providence it so came to passe that one was an infidel , the other a christian . the negative no doubt seem'd probable to some , and on this account , that if he who is joyned to an harlot is one body , then by the same consequence , idolatry being spirituall whoredom , copulation with an infidel is unlawful , and infectious . but s. paul in the foregoing verse determines the contrary ; that in case the infidel is pleased to dwel with the believer , they ought so to continue ; rendring a reason thereof in the words afore alledged for the believing husband , &c. the words contain 1. a proposition . 2. the proof thereof . the proposition is reciprocal , it turneth and windeth backwards and forwards , the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband ; the proof thereof is in the ensuing words ▪ else were your children unclean , but now are they holy . in the proposition the cardinal word sanctifie , ( as being the main hinge whereon the same turneth ) deserves our serious examination . sanctified here is not taken , quoad personam , to enholy the party so , as to procure his or her eternal salvation . if the holy triumvirate of noah , daniel , and job , ezek. 14. 20. could save neither son nor daughter , but their sole selves from a temporal destruction , much lesse can the sanctity of a christian husband or wife , operate so effectually on his , or her pagan partner as to estate them in a saving condition . indeed the wives holy conversation may be instrumental to her husbands conversion , 1 pet. 3. 1. but it is god alone who sanctifies , in this high acception thereof . sanctified then here is taken quoad usum , that is eousque , they are made holy so far in relation to marriage , that the christian may have a lawful , and comfortable converse , and cohabitation in bed and board with the counter-pagan . thus all meats ( though some of them formerly forbidden as unlawful by the levitical law ) 1 tim. 4. 5. are sanctified by the word of god and prayer ; that is , the use of them is legitimated , and they made healthful to the bodies , and lawful to the souls of such praying christians as feed upon them . see we here first , grace where it came , did not always take one and all in a family ; god in dispensing thereof , dealeth as jacob did in blessing ephraim and manasseh , gen. 48. 14. he crosseth his hands wittingly , taking a husband out of one house , a wife out of another ; a wife out of one house , a husband out of another . the reason hereof , mat. 11. 26. even so father , because it pleaseth thee , john 3. 8. the spirit bloweth where it listeth . thus amos 4. 7. the earth is often chequered with moisture , and drought , with barrennesse , and fruitfulnesse , the effects thereof ; i cause it to rain upon one city and not upon another . secondly , hence we may learn , that dominion is not founded in grace : had it been so , then the believing wives to unbelieving husbands , had a just title to deny any obedience , pleading that their husbands by their paganism had forfeited all power over them ; yet the apostle , 1 pet. 3. 1. enjoyneth subjection , even to such husbands who did not obey the word , and who as yet were without the word . lastly , and chiefly hence we observe , mixt mariages made against gods will , do defile the religious , but continued according to gods will , do sanctifie the profane person . solomon may be a proof of the first , 1 kin. 11. 4. not converting his idolatrous wives , but perverted by them . namely , because he crossed gods commandment , deut. 7. 3. neither shalt thou make mariages with them ; and the reason is added , for they will turn thee away from following me . and although the husband was doubly advantaged , both with his marital authority , and a good cause on his side , rather to prevail on his wife then to be imposed on by her ; yet because there was laesum principium , a fault in his first match , the edge was taken off from all his arguments to her , and added to her arguments against him ▪ making them by gods just judgement , twice more piercing and powerful to seduce him . should then a christian man wilfully take a heathen wife , he could not pretend that his christianity should sanctifie her infidelity , so far as to make his bed and board comfortable and lawful unto him , because he crost a positive precept , which enjoyns the believing party if at liberty , 1 cor. 7. 39. to marry only in the lord : the physitians observe , that faults committed in the first concoction , are seldom amended in the second : such men had small hopes to better their condition by converting their wives after marriage , who before marriage ran so desperate a hazard against gods will in his word . on the other side , when mixt marriages are continued according to gods will , they do sanctifie the profane person : i mean when both parties at marriage were originally pagan , and one of them afterwards converted to christianity . in such a case a separation is not to be made , ( as was done , nehemiah 13. 30. when he cleansed the jews from all their strange wives ) but the christian may continue in wedlock , with the pagan , without fear of infection , and with a double comfort . 1. that hereafter his , or her pagan partner probably may be made christian , verse 16. for what knowest thou o wife , whether thou shalt save thy husband , &c. 2. that for the present the pagan company is so sanctified unto him , or her , that all conjugal acts qua-conjugal may be performed betwixt them , without the least suspition of sinfulnesse therein . come we now to the proof of the proposition : else were your children unclean , but now are they holy : not to speak of natural uncleannesse ( as alien from the purpose : ) we will principally insist upon a threefold uncleanness mentioned in scripture , with a holinesse parallel thereunto . 1. a ceremonial uncleanness . common or unclean , act. 10. 14. such uncleannesse was now quite grown out of fashion under the gospel . ceremonial holiness , whereby things were legally purified from pollution , which holinesse was quite out of date with the jews , and never in date with the gentiles when s. paul wrote this epistle . such as understand , uncleanness or holiness in the text , in this low acception of the word , under-shoot by much the true meaning thereof . 2. a spiritual uncleanness putting the person into gods displeasure , and a damnable condition . spiritual holinesse , which mounteth a man into the favour of god , and setleth him in the state of salvation . now we have over-shot the mark , and are as much above the meaning of the text. for no good parents can make their children thus holy , many of them being ▪ humbled in scripture , ( as eli and samuel ) with a profane issue which lived and died impenitent : it is an impudent slander , wherewith the rhemists ( in their notes on this text ) charge us to maintain , that from these words we collect , the children of pious parents , to be so holy , as that they need no baptism . whereas indeed hence we gather , such children to be so holy , that they have a lawful right to baptism . which hath brought us to the third and last acception of the word . 3. sacramental uncleanness rendering the ● person unfit to partake thereof , and receive any benefit thereby . sacramental holiness which entitles a childe to a true right , to participate of those initiating ordinances of god , wherby he is made a member of the church , and admitted to the means of salvation . now are we just level , and even to the sence of the words , and conceive our selves , to have hit the mark , or meaning thereof : and thus it is expounded by all our protestant divines . musculus alone excepted , who ( though otherwise a stiff champion for infants baptism ) accounts the argument drawn from these words not cogent thereunto . quest . if you call this sacramental holiness , why do you confine the effect thereof to baptism alone , & why are not the children of pious parents admitted also on their parents account without any further examination to the lords supper , by the vertue of this ( which you terme ) sacramental holinesse . answ . it is the method of the church , not to intrust a member therein with this second sacrament , of confirmation , until first he hath given testimony of his good improving of his first sacrament of initiation . besides , a child , while a child , is more properly a part of the parent , and may be said to trade under him . whereas when grown a man he sets up for himself , and takes up a new stock , on his own account ; this sacramental holinesse therefore estates a childe in a real right to baptism , and only in a capability of the lords supper in due time , except excluded thence by his own wilful unworthinesse . thus amongst the jews every childe ▪ descended from abraham , might challenge circumcision as due unto him , but could not so lay claim to the passeover ( of which some of his own intervening uncleannesse might make him uncapable ) except he was adjudged fit by such , whose place was to search into peoples purity , who were to partake of the same . the main observation is this , such as are christianly extracted , though but by the half bloud , have a whole right to the sacrament of baptism , rom. 11. 16. if the root be holy so are the branches . say not in such mungrel matches , the root is but half holy , and therefore but semi-sanctity , is as much as comes to the share of the branches thereof . for herein the mercy of god is magnified , that whereas he might have made the childe , as the conclusion to follow what was worst in the premises of either parent , his mercy interpreteth all according to the better part thereof . what result could be expected from the joyning of hot and cold but lukewarm ? what product from the blending of white and black but a motley ? what amounts from the mixture of light and darkness but twy-light ? but such is gods goodness to pass over and take no notice of the paganism in one parent , whiles the child shall solely succeed to the purity in the other . now if christian children by the half-bloud be holy ▪ how clear is those infants title religiously descended on both sides ? when deus est in utroque parente , let none be so cruel as to question their title to the sacrament . if any then ask , what advantage then hath a christian , and what profit is there of pious parentage ? we answer , much every way ; chiefly because extraction from them entitles to the sacrament of baptism . they have also the benefit of their parents dry and wet prayers , ( even before their conception ) petitioning to god importunately , to make them be instruments not to people hell , but plant heaven . when growing up , capable to learn , they have advantage of precepts ( abraham will teach his children ) of good precedents , whiles the children of wicked parents see daily what they should flie , these see what they should follow ; the advantage of correction moderately and seasonably used . all these are the sap which the root of holy parentage sends up into the branches thereof , though all of them too often prove ineffectual , and god ( who finally saveth not children for their parents sake , but parents and children for christs sake ) justly condemneth many children of good parents , for neglecting all these precious advantages to salvation . to conclude . in the low countries , the eldest son of a commission captain , being born there whilest his father is in the service of the state , is by the courtesie of the camp , enrolled in the souldiers list on his birth-day , and by the allowance of the state , receives pay from the time of his nativity . in the christian warfare , though christ alone be our captain , every common souldier ( male or female ) enlisted under him , derives this priviledge to all his children ; that from their very births they are thus far entred into the muster-roll of the church , as to receive pay ; i mean the right , and title to the sacrament of baptism , as being by their very extraction , not unclean , but sacramently holy . chap. xi . the third reason , taken from the holy spirit , which is given to little infants . the third reason out of scripture , is thus framed : such who receive the spirit of god may and ought to be baptized ; but infants receive the spirit of god , therefore they may and ought to be baptized . the major hereof is in effect the words of the text ; peter saith , acts 10. 47. can any man forbid water that these should not be baptized , which have received the holy ghost as wel as we ? can he ? that is , can he justly ? can he lawfully ? can he so do it , as to avouch it to god and man , when he hath done it ? though i confesse too many de facto , do it now adayes . can any man ? we can do nothing , saith the apostle , against the truth but for the truth , 2 cor. 13. 8. it is not strength , but weaknesse ; for one to be able to do that which he ought not to do . can any man ? be he an apostle , or even peter himself , man. he must be either worse then a man for his envy , or lesse then a man by his ignorance . the minor remains to be proved , that infants receive the spirit of god , whereof we have two pregnant proofs , one in the old testament , jer. 1. 5. before i formed thee in the womb i knew thee , and before thou camest out of the womb i sanctified thee , and ordained thee to be a prophet unto the nations . object . this sanctification of jeremy , intends not such as accompanieth the salvation of the soul , but meerly importeth a designation of him to the prophetical function , with qualification for the discharge thereof . it is therefore impertinently alledged to prove , that infants have the saving spirit of god. answ . it is confessed that jeremy his destination to be a prophet , was a principal part of his sanctifying here mentioned . yet was it not the total thereof , as being but a sprig and branch of the same , which extended to gods forming him according to his knowledge of approbation and hallowing him as yet unborn , to be his saint and servant . the second instance in the new testament is that of john the baptist , luke 1. 41. leaping in his mothers womb at the salutation of the virgin mary . not that ( as some have mistaken it ) that then his mother was first sensible that she quickned of him , seeing it was said before , vers . 36. this is the sixth moneth with her which was called barren ; but as it is vers . 44. the babe leaped in my womb for joy , knowing and acknowledging christ the saviour of mankind , and transported with transcendent gladnesse for the same . object . but jeremy and john the baptist , were jeremy and john the baptist , i mean , signal persons of extraordinary stature of grace , above the size of common christians . your logick is but bad , if from the induction of two instances , you infer a general conclusion : as soundly you might prove , that all davids worthies were equal in valour and atchivements , 2 sam. 23. 19. unto the first three , as that al infants of gods children may for their abilities be matched with these two by you alledged . answ . i grant no lesse , that these two instances were extraordinary : however thus much advantage we gain thereby , that they plainly prove the state of infancy to be receptive of grace , and of ability to entertain the same . let none look on infants as so indisposed and unorganized by reason of their weaknesse , but that the lownesse of their age is capable of the elevation to sanctity . secondly , though we acknowledge such redundancy of the spirit in the extraordinary and miraculous proportion thereof confined to a few persons , in christs and the apostles time , yet we may no lesse truly then confidently maintain , that a sufficiency thereof as to salvation , is conferr'd on all gods servants now adays , as well as before ; nor is gods spirit super-annuated with aged naomy , ruth , 1. 11. or grown so barren , or effete , but that it is still procreative , and produceth the effects thereof in gods servants now , as vigorously as ever before . otherwise , most doleful , yea , indeed desperate were the conditions of gods servants now adays , if devoid of the spirit of god , as to the essentials thereof , having now a fiercer foe and worse weapons to encounter him , then the christians had in former ages : a fiercer foe , satan himself growing subtiler , with the addition of fifteen hundred years experience ; and crueller , rev. 12. 12. because the shorter his reign , the sharper his rage : worse weapons if we be left altogether naked of the offencive and defencive armor of the spirit of god. and here i cannot but admire at the practice of some persons now adayes , boasting of strange measures of the spirit bestowed upon them ( and we must needs believe them , for they say so themselves ; ) yea , such prodigious proportions thereof , whereby per saltum , they conceive themselves enabled for such offices , for which they were never fitted by their education . and yet the self-same persons who are thus prodigal in the praise of their own perfections , assuming so much of the spirit to themselves , are most miserably nigardly to others , and especialy to infants denying the least degree of the spirit unto them . whereas let matters be beheld with an unpartial eye , and it will appear , that it is more probable children should partake of the company of the spirit , then men now adayes : may it not justly be suspected , that the spiritual pride , uncharitablenesse , self-interest , sinister respects , cruelty , and oppression of many men do fright away the spirit from them , how highly soever pretending to holinesse : whereas the mildnesse , meeknesse , silence , humility and patience of a childe , may invite the society of the spirit the sooner unto it , and the dove converse rather with doves then with vultures . to put all out of doubt , we can plainly demonstrate the fruits of gods spirit and sanctification in infants , dying infants , and therefore the root therof must be granted to be in their hearts , which we thus prove . whatsoever is saved is fully sanctified , for ephes . 5. 5. no unclean person hath any inheritance in the kingdom of christ . but many children ( especially of godly parents ) dying children are saved . therefore they are fully sanctified . he wants judgement that denies the major or former part of the syllogism ; and he lacks as much charity who questions the minor hereof ; otherwise herod the cruel tyrant , who killed only the bodies of the babes in and about bethlehem , was all mercy to such bloudy monsters , who ( so much as lieth in their power ) by this their murdering opinion , massacre the souls of so many infants , depriving them thereby of salvation . chap. xii . the fourth reason drawn from some degrees of faith , conferred on little infants . the fourth reason out of scripture is thus formed ; they that have some degree of faith , may and ought to be baptized ; but infants have some degree of faith ; therefore they may and ought to be baptized . the major is the very same with the words of the scripture : the eunuch askt of philip , acts 8. 36. see here is water , what doth hinder me to be baptized ? philip answered , if thou believest with all thy heart thou mayest . al the difficulty is in the proof of the minor ; for our adversaries wil say , if the infant could rejoyne with the eunuch in the same place , i believe that jesus christ is the son of god , then the [ now most zealous ] opposers would be the most earnest advancers of their baptism . for the proof then of infants faith , let us bring another reason , but still out of scripture . without faith it is impossible to please god , heb. 11. 6. but infants please god ; therefore they have faith. herein the minor alone is dubitable , and may manifestly be evinced . all men i know are ready to pretend that they please god ; and hypocrites themselves most ( odious unto him ) as forward as any to claim this priviledge to themselves . to put this therefore out of question , it matters not what men say , but what god says herein : we appeal to him ( who best knows his own mind ) and he hath judged this case already , that infants please him . say not if so smal then , were they insensible of any benefit by the blessing ? not conceiving the meaning of our saviour therein . this appears by christs carriage towards the little children brought unto him in the gospel ; concerning whose years be this premised , that though we have not the register books of their several ages , yet we may conclude ( at least some of ) them no bigger then babes . first , because called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by s. mark 10. and judiciously rendred by our translators , verse 13. young children , verse 14. little children ; the diminution in the original word , being equally appliable either to their age or stature . the same are termed by s. luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and translated infants , alwayes used in scripture for such as suck on their mothers breast . secondly , they are said to be brought by their parents , as unable to bring themselves . thirdly , christ took them up in his arms , as not big enough to kneel down and be blessed , which otherwise was the posture of striplings upon the same occasion . that these little children pleased christ , is proved by his expressions ( the best interpreters of love or hatred in that heart which could not dissemble ) concerning them , mark 10. 14. suffer little children to come unto me , and forbid them not , for of such is the kingdom of god. of such , that is not only of those who are like unto these , ( in which sense our saviour might as significatively have said the same of doves or lambs , that the kingdom of heaven consists of such who are like unto them ) but of these , and also of those who imitate them in their innocential qualities . such make strange interpretation of the words , who exclude the original , and only admit the copy ; let in such as are like to children , and shut out children themselves from the kingdom of heaven . secondly , the complacency christ took in these little children appears by his actions unto them , vers . 16. he took them up in his arms , laid his hands on them , and blessed them ; see wee such infants were in a blessible condition . here we distinguish between childrens being sensible of the meaning , and their being capable of the benefit , by a blessing . probably some of the smallest children here presented unto christ , understood not our saviours language , nor the meaning of his gestures , until their parents afterwards interpreted the same unto them as they grew up in years . and yet such infants might effectually partake of the vigour , and vertue of christs benediction . thus as many though by natural defect they never had , or by sicknesse have lost their taste , and by their pallat cannot distinguish betixt sweet , bitter , sharp , sowre , &c. ( and consequently take no pleasure or delight in what they eat or drink ) yet by the receiving thereof , may have their hunger and thirst satisfied , and their strength daily increased ; so these infants purely passive in our saviours arms , brought thither without their knowledge , and blest there above their understanding , did nevertheless ( some of them no doubt ) really participate of the spiritual comfort which the emphatical blessing of christ impressed upon them . chap. xiii . the fift reason drawn from the malady of original corruption . the fift reason out of scripture may thus be contrived ; they who are subject to the malady of sin , ought to partake of the remedy against it ; but infants are subject to the malady of sin ; therfore they ought to partake of baptism the remedy against it . for the proof of the major or first part thereof , i appeal amongst christians , only to the married ; amongst the married , only to the parents of children . these cannot deny it , but that against their wills , as the unhappy instruments , they have derived corruption to their infants , as conveyed in the same charter of their being unto them . if any should be so sensless as to deny infants infected with original corruption , the contrary will be sadly demonstrated by those several diseases , and death it self , to which they are subject , before they have or can commit actual sin . all will confesse no suffering can follow but where sin hath gone before , and that infants deeply share in sufferings , daily experience approveth . some of them whilest they lie in the cradle , how lie they on the rack ? such sighes , such sobs , such gripes , such groans , such convulsions , such distortions , enough almost to kill the hearts of the beholders , relating unto them , if all pitty be not dead in them before : nor can all the rending of the fathers hair , abate the aching of the childs head , nor all the rain of the mothers tears , allay the wind in the babes body . quid teneri infantes in te committere tantum ? quid pueri potuere . but these little lambs wherein have they offended ? their hands did never hurt others , which could not help themselves : their tongues did never lie , swear , &c. which cannot speak ; their feet were never swift to shed bloud which cannot go . all these miseries , and death at last , fals often , on infants uncapable of actual sin , because of the corruption of their nature wherein they were born and conceived . seeing therefore infants are subject to the malady of sin , what a cruelty were it for parents to leave them in this pittiful case neglecting the remedy for the same ? by the levitical law , exod. 21. 33. if a man shall open a pit , and not cover it , he was to pay the owner for the losse of those his cattel which fell into it : parents having opened a pit of original corruption by the sinfulnesse of their nature , if they labour not to cover it again , as much as in them lies , by using the ordinance god hath appointed for the same , shall not the souls of their children , if finally falling into that pit , be heavily required at their hands ? yea , shall man be carelesse and cruel , where god hath been so kind and careful in his instituting of baptism ? rom. 6. 3. that we may be baptized into jesus christ his death , as it followeth vers . 6. that the body of sin may be destroyed , to conclude , infants having the body of sin as well as adult persons , and baptism being appointed for the destruction thereof , such parents are wanting to their own duty , undervalue gods ordinance , and are cruel to the souls of the flesh of their body that deny baptism unto infants . chap. xiv . the sixth reason , drawn from the constant practice of christian churches in all ages ; what credit is to be given to a primitive custome . i shall now be challenged by such , who herein dissent in judgement from me , for breach of promise , starting from my own principles ; that having promised reasons out of scripture , i flie now to church-practice , and ancient tradition . wherefore to vindicate my self , & ( which is far more considerable ) the truth herein , i will first prove by gods assistance , by reason out of scripture , that the practice of the catholique church , in all places , and at all times , ( especially in such matters , wherein nothing appears contrary in gods word ) obligeth all conscientious christians to the observation thereof . and in the next chapter we wil shew , that the baptizing of infants hath been the uninterrupted custome of the church . be it premised , that if we look on customes simply in themselves , we shall find them generally , like the men of sodom , not ten good ones , amongst the many thousands of them . for what is custome , but the practice of most men time out of mind . now seeing most men , yea , all men by nature , gen. 6. 5. have the imaginations of their hearts evil , and that not for a day , week , or year ; but , as the text saith , continually ; no wonder if customes be commonly wicked . yea , such errours , and vices , which at the first are soft , and supple , pliable to reproof , and sensible of refutation , contract an hardnesse , by custome , in continuance of time ; yea , get an incrustation , and such scales over them , that they become impenetrable to scripture and reason brought against them . and as lahan deceived plain-dealing jacob , in his marriage , gen. 29. 26. by pleading the custome of the country , so it is confessed , that too many in all ages , in matters both of faith and fact , have alledged custome to patronize their erroneous opinions , and injurious practises . but all this ought not to beget in us a neglect of such customes , which like melchisedec , are heb. 7. 3. without father , without mother , without discent ; whose first original cannot be found out ; as practised in the church , time out of mind ; no remembrance , or record extant to the contrary . now as melchisedec , in the same place , is said to have neither beginning of dayes , and what necessarily followeth thence , nor end of life ; so it is but just and equal that such ancient customes in the church , which never had memorable rise , should never have fall therein ; but that such which probably began at the first , should constantly be continued till the last coming of our saviour . here i plead not for such mis-shapen customes , which either run up all in length , narrow , and slender , which ( though long in use ) never extended to any wideness in the christian world ; or else so low , and thick , they only spread in bredth , ( as many popish customes , generally , but not anciently used ) but never shot up to the just stature of primitive antiquity . we only defend such wel-grown customes which i call square ones , ( the form of firmness and stability ) whose height and bredth are well proportioned , put in ure by christians at all times , and in all places ; conceiving we can demonstrate it , by reason from scripture , that such customes must be presumed , grounded on the word and will of god. for proof whereof we produce gods promise , and lo i am with you always unto the end of the world , amen . mat. 28. 20. every operative word herein deserves our serious consideration i am with you unto the end : i am , a verb of the present , joyned with words of the future tense ; to shew gods instantaneous assistance in every moment of extremity , psal . 46. 1. god is our strength and refuge a very present help in trouble . with you : this cannot be meant only of the disciples personally , none of them living to the end of the world , seeing john himself , ( the surviver of the whole jury ) died about the year of our lord ▪ 102. it is therefore meant extensively of the disciples , as they were an immortal corporation . with you : selves , and successours , persons , and posterity . as christ : john 17. 20. did not pray for these alone , so here he did not promise to these alone ; but to them also which should believe on him through their word . these words , to be with you , import not only a promise of protecting them from all dangers , but also of directing them in all doctrines , necessary to be believed and practised for their salvation . and this promise being made not so much to the particular persons , as to the collective body of the church , is not so effectually performed to every individual christian , as to the universal church , which amounteth from them all . we confesse that notwithstanding the foresaid promise of protection and direction , many good men have been guilty of great errours , and have also fallen by gods permission , and just punishment of their sins into grievous dangers . however divine goodnesse so doubleth his files about his church in general , that he will not suffer the same to be universally infected in all ages with any one dangerous errour . and therefore a church custome in all times and places , must be presumed conformable to the will of god , because were it erroneous , it were utterly inconsistent with that solemn promise which god hath passed to his church , to be with them unto the worlds end . such who on the contrary side are highly opinioned of their private judgements , and will not confide in the universal customes of the church : i know not whether therein they do shew more want of charity in condemning so many christians at once , or plenty of pride in over-prizing their own judgements ; or store of profanenesse in doubting , yea , denying the performance of gods promise so solemnly made of his protecting presence in the church , who surely will dispatch and destroy an errour therein , before it grow up to be so long liv'd as to become a custome . what a high valuation s. paul set on church customes , appears by his expression , 1 cor. 11. 16. but if any man seem to be contentious , we have no such custome , neither the churches of god : for the better understanding whereof , know that the corinthians were guilty of an innovation ▪ wherein they were an exception from the rule of the general practice in all christian churches : the innovation was this , that their women used to pray uncovered , the men covered ; that is , as it is generally interpreted , the women with short , the men with long hair . this ill fashion s. paul confutes with several reasons drawn from the power of man over his wife , appealing also to natural decencie therein . and at last concludes all with this close ; but if any seem to be contentious , we have no such custome , nor yet the churches of god. as if he had said , could you corinthians prescribe any custome , that in gods churches grave and godly men and women have prayed as you do , the former covered the latter uncovered . then should you alledge much in your own justification . but i am confident on the contrary , that no such custome can be produced , and therefore your singularity , is condemned by the joynt practice of all gods churches against them . object . these words , but if any man seem to be contentious , we have no such custome , neither the churches of god ; import only , that gods churches have no custome to be contentious : christians ought to be of a quiet and peaceable mind , and not to delight in vain janglings and dissentions . answ . this cannot be the meaning of the words : for was ever man so silly as to suppose and conceive that gods churches should be so irrational as to have a ridiculous custome of being contentious ? the church is so far from having such custome ( which is a habit resulting from many acts ) that it condemneth each single act of causelesse contention as wicked and ungodly . yea , no civilized estate , though consisting of meer pagans , ever had any custome to be contentious , or did ever delight in barrettors : more then must be meant herein , that gods churches had never any such custome for the two sexes so to pray as the corinthians did , who herein ran counter to the universal practice of christianity ; the apostle naming churches in the plural , which are the single instruments ( as the whole church is the consort ) all of them harmoniously agreeing in this custome , save only the jarring corinthians , who are out of tune by themselves . if a church custome carried weight with it in s. pauls time , when amongst christians it could not be above fourty years standing ; what a reverence is due to those customes which have continued in gods church above sixteen hundred years , amongst which the baptizing of infants is a principal ; and if s. pauls argument followed negatively , women ought not pray uncovered , because the church hath no such custome ; the consequence is no lesse strong from the affirmative , children ought to be baptized , because the church in all ages hath had such a custome ; the proving whereof is the subject of the ensuing chapter . chap. xv. the antiquity and generallity of baptizing of infants , proved by the confession of pelagius . divers learned and godly divines , have undertaken , and performed this task , to prove the constant practice of infants baptism in the primitive church , by the induction of the authorities of several fathers to that purpose . and as the angels in jacobs ladder , gen. 28. 12. some ascended , others descended upon it ; so in this scale of authorities , some have deduced the practice downwards from christs time to our dayes ; others by an inverted method have raised it upwards from our days to christs time , both by different motions meeting in the same point . it is our hap , like ahimaaz , to be sent last on the same errand : the proof of this point . and although far be such arrogance from me as to hope with him to come first to our journeys end ( and to do better then my betters have done before me ) yet thus far wil i follow the example of ahimaaz , 2 sam. 18. 23. to run by the way of the plain . having to deal with people who generally are unlearned , & therefore the heaping of quotations in unknown tongues , were probable to offend , and incense , rather then to edifie and inform them , we will imbrace the plainest way to make the baptizing of infants appear an antient and general church custome unto them . this will be proved by the confession of pelagius , when first we have given an account to the reader what he was , when , and where he lived , and what opinions he maintained . he was a britan by birth , flourishing about the year of our lord four hundred & ten ; a man of great learning , and greater parts , had the same been sanctified unto him . in the time of this pelagius , only three parts of the world were known , europe , asia , and africa ; all which were traced with the feet of pelagius , who though born in a corner of the world , quickly quitted his native soyl , and enriched himself with the experience of church-practice in all parts . in europe where he was born in britain , and where he lived a long time in ‖ rome it self , gaining there great acquaintance with ruffinus ) which may passe for the epitome of the then christian world . asia , where in the island of rhodes , or thereabouts , he first scattered his dangerous doctrine . afterwards he went to ‖ hierusalem . africa , where for some times he continued in egypt , working himself into the familiarity of the learned men therein . yea , it is laid to the charge of pelagius , that to disperse his poysonous opinions with the more advantage , saepius mutavit loca , he often purposely changed the place of his habitation . amongst the many dangerous doctrines which pelagius maintained , we will insist on that alone ; the confutation whereof , makes mainly for our present purpose . he defended that infants were conceived and born without original sin , which came unto them ( when growing in years ) not from an inward principal of corruption , but from their imitation of outward ill examples presented unto them . s. augustine undertakes his confutation , and amongst many other solid arguments to that purpose , principally insisteth upon this , that it was the custome of the church in all ages to baptize infants ; which plainly proves that they were conceived in original sin . for that which is clean needs not to be washed . this argument is often inculcated by s. austin in several places , as namely in his 150 epistle unto sixtus . likewise in his second book of marriage and concupiscence , in the eighteenth chapter . likewise in his four books to bonifacius , and every where in his six books against julian , one of pelagius his schollers . likewise in his first book of imperfect work against the same , chapter 48. 54. and 115. lastly , in his second book of imperfect work , chapter 120. and 180. to spare making more instances , the matter being notoriously known to any , who have the least skill in the works of that worthy father . now how easie had it been for pelagius to answer this argument , by denying childrens baptism to be a church custome , had not his conscience been convinced of the truth thereof : how might he have rejoyned , original sin cannot be proved from the baptizing of infants , which is but a modern custome , & an innovation in the church of god. what the sodomites said of lot , gen. 19. 9. this one fellow came in to sojourn and will he needs be a judg ? may be said of infants baptism : this custome is new and novel , lately crept into the chuch ( as yet rather a sojourner , then an inhabitant therein ) and must this regulate matters in a judicial way , so that arguments must be deduced from the same ? besides , i have been a traveller , and have conversed with most churches in christendome , being born in britaine ( a little world by it self ; ) i have been in the great world abroad : jew and gentile , east and western churches have i observed : hierusalem that was , and rome which is , so eminent for religion , are places wherein i am well acquainted . this i know some churches observe , others neglect , some use , others slight the baptising of infants . nor can it be accounted a general custom of the church which is but local , and partial , in a word , both new and narrow , as neither coming down from christ , nor extended over all christendome . but pelagius endeavoured to evade s. austins argument by another device ; namely , by pleading that baptism was admitted to infants , not to wash away their original sin , but to bring them to the kingdome of heaven . a fancy which he was the first , and ( he and his ) the last to maintain it . the result of all is this ; seeing pelagius was so great a schollar , knowing full well how to manage a bad cause to its best advantage ; and seeing he was so great a traveller , who had not eat his bread all in one place , but had roved up and down to know the customes of the church , and yet feeing by his silence ( urging nothing against it ) and by his shifting ( seeking otherwise to evade it ) he acknowledgeth the truth of infants baptism ; we conclude the same in his days received for an ancient and universal practice of the church . for why should he adventure the breaking of his bones , ( or at leastwise the bruising of his flesh ) by leaping out of the window , who hath a wide door set open unto him ? why should he make so poor and pittiful , so base and beggerly an escape , to avoid s. austins argument against him ( by forming a frivolous fancy of his own ) who had a ful , free , and fair passage at pleasure to go forth , durst he but have denied the baptizing of infants to have been a general church custome in his time ? to conclude this point , the argument of jephthah to the king of ammon , carrieth great weight therewith , judg. 11. 26. proving israels right to the land which they possest , and the ammonites pretended unto : when israel dwelt in heshbon , and her towns , and in aroer and her towns , and in all the cities that be along by the coas●s of a●●on three hundred years , why there fore did ye not recover them within that time ? in like manner may we urge it against the adversaries of childrens baptism . if the ancient church conceived the baptizing of infants an usurpation , and incroachment , injurious and unlawful , why did not the church of god in so long a time cast out the custome which made so unjust an invasion therein ? for s. austin lived about the fift century after christ ▪ when pedo-baptism was in a peaceable passission of church practice , and pelagius himself ( sufficiently impudent ) was so modest and ingenious not to deny the same , though such a denial had conduced much to his own advantage . i have done , when i have told the reader that s. austin brought the baptizing of infants as an argument to prove original sin ; and in our age ( wherein original sin is on ought to be granted by all ) we alledge the same as a reason to prove the necessity of infants baptism ; and surely so solid is the argument reciprocally , that both may be firmly grounded on the same . chap. xvi . the grand objection , drawn from the silence of scripture herein , answered . our adversaries in this point , gain not a greater advantage against us amongst common people , then by urging of that , which indeed we confesse , no literal precept or practice for pedo-baptism in scripture . by popular improving of which argument , they not only gain to themselves the reputation of a strict adherence to the word , and will of god , but also asperse us with the dangerous imputation of wil-worship , and popish inclinations . yea , which is more , they threaten us with a curse pronounced , rev. 22. 18. if any man shall adde unto these things , god shall adde unto him the plagues that are written in this book . in answer whereunto ; in the first place we request our adversaries to remember , that this place by them cited out of the revelation , like a two edged sword , cuts on both sides ; for it followeth immediatly , and if any shall take away from the words of the book of this prophesie , god shall take away his part out of the book of life . see here a curse incurr'd , as well by the defect , as the excesse . and be it reported to our opposites in this point , whether denying such consequences , which infallibly flow from scripture , be not taking away from the words , as well as mutilating , or abstracting the numerical words from the same . more particularly i answer ; baptizing of infants appears not to such who only read the scripture , but is plainly visible to those who also search the scriptures , ( which john 5. 39. is the duty of all judicious christians ) as by reasons out of scripture we have made it to appear . here will it not be amisse to mind our adversaries in this point , that they account themselves concerned in conscience to believe and practice many things as necessary to salvation , which notwithstanding are built on the same foundation with the baptism of infants , namely not on the expresse letter of scripture , but undeniable consequences arising from the same . but i conceive such instancing , though lawful yet not expedient , in this unhappy juncture of time , lest satan get an advantage over us , for we are not ignorant of his devices ; and lest such instancing , though intentionally good in us , prove occasionally evil to others , by casting scruples into mens consciences who are quiet , for the present . there needs more allaying of old , then raising of new jealousies in divinity , more needful to settle , then scatter mens belief , in our dayes , wherein so many deniers , and more doubters , in most articles of faith. indeed the words of the wise , eccles . 12. 11. are as goads or as nailes fastened by the masters of the assemblies ; but such builders must be wary , lest whilest they fasten one nail they do not loosen another . however to prove this point , i will embrace a way , as sure to clear the matter , and more safe , not having any dangerous influence on the times . this may be done by removing the instance , from our age ; and fixing the same in the time of gods church amongst the jews ▪ now none will deny but that wil-worship , or adding to gods word , and his service , was as utterly unlawful amongst them , as amongst us christians ; yet the most religious amongst them , used that as their bounden duty , and necessary to gods service which hath no original expresly in the word of god. for proof hereof , we shall offer three things to the readers consideration . 1. repairing to synagogues amongst the jews , was a necessary part of gods service . 2. the same was not grounded on any expresse of scripture . 3. but consequentially on several places , prudentially joyned together . for the first , it plainly appeareth by christs constant practice , luke 4. 16. and as his custome was , he went into the synagogue on the sabbath day . as sure as a seventh day return'd every week , so certainly did our saviour visit the synagogue . it is also evident by the continual custome of all pious jews , acts 15. 21. for moses of old time hath in every city them that preach him , being read in the synagogues every sabbath day . to destroy these synagogues was accounted a wicked work , witnesse gods servants their passionate complaint , psal . 74. 8. and again , to erect them was an acceptible act , alledged by the pharisees as an argument to endeer the centurion unto our saviour , mat. 8. he loveth our nation and hath built us a synagogue . lastly , it was esteemed a heavy punishment , equivalent to our excommunication , john 9. 2● . to be put out of the synagogue . yet repairing to synagogues , or the erecting of them was not founded on any positive precept in gods word . indeed the tabernacle , and afterward the temple , were of divine institution where all males were commanded to present themselves thrice a year ; namely at the passeover , the feast of trumpets , and tabernaclos . but these synagogues ( which i may terme chappels of ease , to the mother-temple ) no written law obliged men either to the founding or frequenting of them . yet that the same was grounded on rational deductions from scripture , may infallibly be evinced . the text saith , exod. 20. remember thou keep holy the sabbath day . and reason dictated unto them ; first , that peoples presence at publick service was a principal part of sanctifying the sabbath . secondly , that it was impossible for them to repair to the temple , and return to their houses , such their distance betwixt them . thirdly , therefore it was necessary some room of receipt should be provided , sequestred from common uses , wherein people should meet together . lastly , another text affirming , that the priests lips should preserve knowledge . it was proper for them , and the levites dispersed in all israel , on the sabbath , in the synagogue , to read moses to the people . thus we find the first foundation of synagagues , not on the floating sands of humane fancy , but firm rock of gods word ; though not directly , yet by consequence collected from the same . in a word , as chambers and houses were for mens personal & family devotions , every day , or as oft as they pleased , & as the temple was for the national service of the jews , thrice every year , so synagogues were interposed in the middle betwixt both ; for towns and cities to serve god on the sabbath day : the whole nation meeting thrice a year , every city once a week , as private persons every day , and as oft as they pleased . suppose now that a priest amongst the jews , should presse an obstinate jew to repair to the synagogue , how might he have returned this answer according to the principles of our anti-pedo-baptists ? i will go up to the temple thrice every year , and there i will not appear empty-handed : but i will not on the sabbath present my self in the synagogue , which meeting is not jure divino , a meer civil institution , groundless on gods word ; shew me a place of scripture injoyning my attendance in a synagogue , and i will become your convert ; till which time i will not only my self refrain my appearance there , but wil also account it wil-worship , in all such as there assemble themselves . i believe not one of our adversaries , in our present controversie , which are ingenuous , but will condemn such a recusant , amongst the jews , for refractory and obstinate : yea , they will conceive him , if persisting herein , to deserve church-censure , for his schismatical singularity . yet give me leave with love , grief , and anger to say unto him , as once nathan to david , thou art the man , in denying infants baptism , which ( though not in so many words expressed ) is by necessary consequence infallibly founded on gods word . now although i freely confesse , no litteral precedent of pedo-baptism in scripture , yet such an one therein is presented unto us , which although it will not confute our opposites , it will confirm us in our judgements ; and though it be not able , titus 1. 9. to convince the gainsayers , yet it will strengthen us in the truth : when the principal is known of him self to be sufficient , any security with him will be accepted , and the following instance may be cast in , as over-weight , to such minds , who already have their full measure of perswasion in this point . namely , when it is said , acts 16. 15. lydia was baptized and her houshold : and again , acts 16. 33. of the jaylor , was baptized , he , and all his , straight way . also 1 cor. 1. 16. i baptized also the houshold of stephanas . for the jaylor ; that children ( if he had any ) were comprised under the expression , of all his , is sufficiently known by satans interpretation , job . 1. 12. of gods commission , behold all that he hath is in thy power ; and gods consenting thereunto , when permitting him by vertue thereof , to destroy all jobs children . and whereas in the other two instances , the baptizing of whole housholds are exprest , we must rationally conceive that some infants were amongst them . i must confesse i can tell the time , when there were three housholds of young folk in the world ( and then but three housholds of young folk in the world ) namely , the three sons of noah , and his daughters in law in the ark , and yet not one infant betwixt them all . but this was a rare and mystical accident : again to hold the ballance even , i can tell the time when in a large country every famil● offered a first-born , namely in egypt , exod. 12. 3. there was not a house where there was not one dead . which s. austin accounts miraculous , god purposely making every family fruitful , that it might yield a fit object for his own justice . but to wave these instances of extraordinary dispensation ; take three houses together , indifferently numerous , such as those of lydia , the jaylor , and stephanas must be presumed to be , ( considering the garbe of that age , wherein most of mens moveable wealth consisted in men and maid servants , with the children begotten by them ) and it is utterly improbable but some infants will be amongst them . for a great family is like unto an orenge tree , which at the same time hath buds and blossoms and knobs , and green and half ripe , and full ripe orenges on it all together . i mean , infants , children , striplings , youths , men of perfect , reduced , decayed ages . chap. xvii . an objection answered , drawn from the inability of infants to repent and believe . although we conceive this formerly satisfied , yet finding it to recur in our proceedings , we will repeat something in our larger answer thereunto . we perceive many men infidels in the point of infants faith , and do not believe that they do or can believe ; whose distrust is principally grounded on these two causes ; partly because infants cannot evidence their believing to others , partly because men cannot conceive the manner of infants belief . to the first of these we say , it is injurious to conclude infants incapable of believing , because they cannot manifest it to others . on the same account , and with as much truth and right , one might deny reasonable souls to infants , because they neither do nor can make any expression thereof . let matters be measured by outward appearance , and the young ones of bruit beasts , seem more rational , ( though indeed it be but natural instinct in them ) then any childe whatsoever . a lamb new wean'd , and chicken new hatch'd , know their dam , can stand , go , do many things in order to their self-preservation better then a new-born infant , and yet no wise man will pronounce them more reasonable then a childe . yea , give me leave a little here to make an useful digression . there is no one mistake w ch hath betrayed mens judgements to more absurdities , in the points of circumcision and baptism , then a misapprehension in making the body the standard of the soul , and measuring the same by the proportion thereof . i am afraid there be too many , who conceive souls like the pipes in an organ , some longer , some shorter , some lesser , some larger ; and fancy degrees of their dimensions , variable with their ages . so that a new-born infant should have a smal soul , a weaned childe a soul somewhat greater , and so successively , that the souls of boyes , youths ▪ striplings , men , should gradually exceed one another in greatnesse . yea , i am afraid , that some do farther extend this their false apprehension , even to imagine , that at the last day of judgement , the souls of such who died in their infancy shall appear before gods tribunal , little diminutive spirits . this conceit makes men behold infants with disdainful eyes , accounting them but cyphers , which signifie but little in nature , and nothing in religion . to rectifie their erroneous judgements , let them know , that all reasonable souls as created by god , and first infused into bodies , are equal in their essence ; and that something extrinsical and adventitious , causeth that grand disparity betwixt souls in their natural , moral , and supernatural operations . 1. in their natural , as the wise man , and the fool are equal in their death , eccles . 2. 16. so also in their birth , not only in the manner thereof ▪ but in this respect of an adequation of all the essentials of their souls . the different tempers of their brains , and more or lesse perfect fabrick of their bodies , differenceth them in their actions , who in their beings are alike . 2. in their moral . that which makes the difference betwixt them is this ▪ first , education bestowed on one more then another , whereby he arrives at a perfection above his equals . secondly , habits of vertues or vices , which one hath acquired more or lesse then the other . 3. in their supernatural . only the distinction ariseth from infused graces , more plentifully conferred on one then another , and from the holy improvement thereof , which one , frugal in goodnesse , makes above him which is an unthrift therein . thus the species , or kind with all specifical perfections , are not partial to one individuum , to make that a favourite more then another , but all indifferently partake thereof : and as amongst the israelites , exod. 16. 18. all had their just omer of manna ; so the man , yea the giant , hath no more of the reasonable soul then the dwarfe or the infant , all share alike in the essence thereof . the same may be said of the souls of children and men . the essentials of a childs soul are as large and ample to all purposes and intents , as that of a man. the house-keeper is the same , though pent for rooms he cannot make the like entertainment . indeed we read , rev. 20. 12. i saw the dead , great and small , stand before god : and the books were open , &c. but the inequality there , relates not unto their souls and the essences thereof , but to their conditions wherein they were estated when alive , psal . 49. 2. low and high , rich and poor together . what matters it then , though children cannot discover , and though men cannot perceive their belief ? it follows not but that god may see , what a child is not sensible of in it self nor others in it . god judgeth not as man judgeth , nor doth he see as man seeth . man only beholdeth the out-side of childrens operations , loaden with defects arising from their bodily indisposition ; gods sees the heart , and ( what mainly moveth therein ) the soul , and ( age being meetly circumstantial and accidental thereunto ) it maketh no odds at all in gods discovery therein , who can see in them that beliefe , which we cannot behold . but suppose the worst that infants neither do nor can believe , yet this cannot be a bar to their covenanting in baptism , no more then it was to the jewish children in circumcision . their tender age knew not what a covenant with god meant . nor had they feeling how thereby they were engaged to keep the law ; nor understood what did belong to the inward circumcision of the heart , yet were vouchsafed to be foederati cum deo ; so it can be no bar to the children of christian parents to receive a seal of covenantship with christ , albeit they at that time want reason to know the nature of a covenant , nor how they put on christ , nor what it is to believe , and to be washed clean from sin . there is no more absurdity or inconsequence upon one then the other . chap. xviii . other objections answered . the grand objections thus cleared , such as remain will be easily satisfied , as followeth . object . it is pride and presumption for any to account themselves fitter and forwarder for baptism , then christ himself was . now christ himself was not baptized , luke 3. 23. till he began to be about thirty years of age , none ought therefore to prevent that date of time in their baptism . answ . though christ was not baptized till thirty years of age , remember he was circumcised , luke 2. 21. on the eighth day . secondly , christ was not baptized out of necessity , ( needing no soul-physick , who had no soul-sicknesse ) but a voluntary design to baptize baptism , and to give a soveraign vertue thereunto . thirdly , many of christs actions were for our instruction , not imitation . christ presently after his baptism fasted fourty days , and fourty nights , which the urgers of this argument will not pretend unto . discover we here a corruption too rife in all our hearts : such is the frowardnesse of our crosse-grain'd nature , that we lazily stand still and admire such actions of christ , which we ought to follow , and vainly strive to follow those his actions which we ought to admire . oh that we all would learn of him , mat. 11. 29. to be meek and lowly of heart , to think more humbly of our selves , and more charitably of others ; i say would we could learn this thing of christ , and leave such things to christ , which were personal in him , and not precedential to us . object . had christ in his judgement , allowed , and approved the baptizing of infants , surely he would have baptized such children , which , mark 10. were brought unto him , whereas his omission thereof , plainly argues christs disaffection to the same . answ . christ in his own person baptized none at all , as we read , john 4. 2. an office improper for him to perform . how unfit had it been for our saviour thus to baptize those infants , i jesus baptize this infant into the name of jesus ? if s. paul accounted it beneath his place to baptize , 1 cor. 1. 17. for christ sent me not to baptize , but to preach the gospel : how much was the ministration thereof too mean for our saviour ? indeed christ came in all humility , to be a pattern of patience unto us , and condescended to mean imployments , as ( john 13. 5. ) the washing of his disciples feet ; yet alwayes he observed , ( though not state ) decency in all his actions , and stood much , though not on the pomp , on the propriety of what he performed ; as here in his declining to baptize any . when a lord hath signed a letter with his own hand , it is usual with him to consign the sealing thereof to his secretary or some other servant ; so when christ had instituted baptism , and with his own hand confirmed the soveraign vertue of that sacrament , it well befitted his dignity to command , and his disciples duty to perform the administration thereof . object . grant that christ , for the reasons by you alledged , concluded it unfitting for himself to baptize those infants , yet had he approved pedo-baptism in his own judgement , he would have designed some of his disciples for the doing thereof . this not done , we may infallibly infer his dislike of the same . answ . a negative argument of this nature is of no validity . no mention is made of these infants baptizing . ergo , they were not baptized : we may observe a gradation in the evangelists relating this story , luke 18. 17. mentioneth their blessing only without any manner of gesture at all used by our saviour unto them . mat. 19. 15. only takes notice that christ laid his hands on them , and departed thence , mark 10. 16. registreth all three remarkable actions , he took them up in his arms , laid his hands on them , and blessed them ; saint john addeth , chap. 21. 21. and there are also many other things which jesus did , which are not written , amongst which for ought appears to the contrary , the baptizing of these infants might be one of them . however grant they were not formally and solemnly baptized , yet we may observe baptism consisteth of two parts , the application of water , which we may call the body , and the impression of the blessing , which we may terme the soul of baptism . the later which indeed was the principal , was here conferr'd on babes , which shews them capable of the other , as being the lesse spiritual part of the sacrament . object . sacraments ought not to be prostituted to profane persons , mat. 7. 6. cast not pearls before swine ; but many infants are impious and profane , therefore they ought not to be baptized . answ . this objection may with equal advantage , be also enforced against the baptizing of men arrived at years of discretion , many of them are profane in their hearts , though they cunningly dissemble the same . hypocrites will never be kept out of the church ; be the doors thereof barr'd and bolted never so close , they will creep in at the windows ; yea , through the chinks and crevesses thereof : as for infants , baptism ought to be denyed unto them if they manifested any profanenesse : till which time charity commands us to believe them not swine , but lambs , and capable of the sacrament . object . children are unable to discharge an essential requisite to baptism : seeing what equipage baptism is martialled by christs own commission , mat. 28. 19 , 20. 1. go ye therefore and teach all nations . 2. baptizing in the name of the father , and of the son , and of the holy ghost , &c. 3. teaching them to observe all things whatsoever i have commanded you . here we have the safe and sure position of baptism as god himself ordered it : it is placed in the middle betwixt adouble teaching , one in the front , and another in the rear thereof ; a precedent teaching must usher in baptism , and the subsequent teaching must afterwards wait upon it ; children therefore being incapable of this praevious and preparative teaching are incapable also of baptism which dependeth thereupon . answ . the method prescribed here by christ to his apostles , was only to be used by them in their preaching to pure pagans grown up to be men , and this their commission properly extended unto the gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , going therefare , that is in due time leaving this land of palestine , ( wherein you live for the present ) when you shall be accomplished with the spirit , make your progresse into far distant parts , and there teach . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all nations , the word properly importing heathens formerly unacquainted with god & his word . such people must first be taught before they may be baptized . this text therefore may justly be charged against the papists in america , where thousands of natives were cruelly driven with whips to the font to be baptized , before they were ever catechized in any rudiments of christian religion , but cannot at all be objected against the baptizing of infants , the children of christian parents ; the teaching of heathen ( and those of full age ) being only intended in this command . thus have we given the true and genuine sence of these words , go ye therefore and teach all nations baptizing them , &c. however we will not omit another interpretation which godly divines give thereof , consonant to scripture phrase . they render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make disciples , in which sence they maintaine that infants are capable of disciple-ship , and may be inlisted therein . for proof hereof they produce acts 15. 10. why tempt ye god , to put a yoak upon the neck of the disciples . now this yoak was circumcision , which some stickled so zealously for , and these disciples were infants eight days old on whom that sacrament was fastened . in this sence children may be taught , that is , discipled before baptism , and so the text nothing favouring the purpose of the objectors , though i rather adhere to the former answer , as most proper to the text . here will it be seasonable to interpose an admonition to parents . you see in christs commission to his disciples , the divine method in dispensation of ordinances to ethnicks : 1. teach . 2. baptize . 3. and teach . but towards the children of christian parents , it is , 1. baptize . 2. teach and teach . what is wanting in the precedent , teach , let it be supplied over and above in the consequent teach , to make amends for the preparatory teach , before baptism ( whereof infants age is incapable ) let there be a duplicate , double your endeavours in the confirming teach , so soon as they shal be able to learn. line upon line , precept upon precept ▪ here a little , and there a little , dropping in instruction as the vessel is able to receive . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scripture , ( as we have formerly observed ( always signifieth a sucking child : now it is said of timothy , 2 tim. 3. 15. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a childe he had known the holy scriptures ▪ not when a childe , but from a child . infancy was the terminus à quo , from whence his learning of scripture bears date : how timely did he start in the race of religion , by the direction of his devout parents , who herein may be exemplary unto all others . now let parents think to cast off their care on those who are sponsores or susceptores , godfathers to their children : as i deny not an ancient and useful institution of them in the primitive times , so can i not but bemoan , that our age hath turned the same into a formality or christian complement : judah said to simeon , judg. 1. ● . come up with me into my lot , and i likewise will go up with thee into thy lot ; so men exchange and barter this office betwixt them , answer thou for my child to day , and i on like occasion will answer for thine , the civility is discharged by both , when the christianity too oft is performed by neither : i look therfore on godfathers generally , as on brasse andirons , standing more for sight then service , ornament , then use , whiles the main weight and stresse in performing the promise , must lie on the parents themselves do discharge , in teaching and teaching their baptized infants . object . the deaf and dumb are not to be admitted to baptism , though adult and full grown , because of their inability to give an account of their faith : but children are ranked in the same form with the deaf and dumb , therefore they ought not to be admitted unto baptism : this is the thirty sixth ▪ and last argument , ( amongst many frivolous ones ) alledged by the transilvanian anabaptists , against the baptizing of infants , placing , belike , much confidence therein , to hem and conclude all the rest . answ . both propositions are false : first , if the dumb and deaf can with signs and gestures ( which nature hath made in them marvelously expressive ) evidence and testifie their faith , they must be admitted to baptism , as the third councel of carthage did decide . secondly , children are not in the same , but a better condition : those mutes after maturity , can never recover their hearing and speech but by miracle , whereas infants naturally are capable of both in due season . we read mark 7. 32. that they brought one to our saviour that was deaf , and had an impediment in his speech , not that he was only troubled with a lisping , or stamering , but that he was directly dumb , as appears by the peoples acclamations , vers . 37. when the miracle was wrought upon him , he maketh both the deaf to hear , and the dumb to speak ; and generally those infirmities are twins , going both together ; yet christ discovered in him a sufficiency of faith , such as he was pleased to accept for his bodily cure . how more comfortably then may christian parents presume that god will graciously behold their infants , who though deaf ( that is not hearing to understand ) and dumb , not able to speak , may in processe of time arrive to the use of both . that god i say , who when with a favourable eye he looks for goodnesse in any heart , findeth and fixeth it there by his favourable looking for it . besides , such persons defective in their senses , ( though full in age ) may , ponere obicem , by their prave dispositions put a bar or obstacle , wilfully to defeat the effect of baptism , and their right thereunto . this cannot be done by infants ; their very worst enemies who deny them actual faith , yea , any dispositive degree thereunto , dare not charge them with what i may terme positive infidelity . as for original sin , that can be no bar , because baptism was designed by god for the washing away thereof . god is no mountebank , his receipts do the deed for which they were prescribed : indeed if the patient , ( besides that disease for the cure whereof gods receipt is given him ) shall by his own intemperance wilfully contract a new malady , no wonder if this physick fall short of the cure for which it was intended ; but infants , not being able to draw on themselves any other sin , we cannot but in charity believe their undoubted right unto , and benefit by baptism . chap. xix . whether the children of profane parents , bastards , exposed children , and the captive infants of pagans are to be baptized . some maintain that infancy alone , is the requisite to qualifie infants to be baptized : others upon just grounds conceive a choice must be made of the infants admitted thereunto , and those most scrupled at , fall under the following quaternion . the first are the children of profane parents , living within the pale of the church , such as i may sorrowfully terme pagan christians ; christians by their profession ; pagans by their notorious visible debauched conversation : otherwise i confesse the words pious and profane in our modern religious canting , made by many words of party and interest , to cry up or decry such who in private opinions , or civil concernments agree with , or dissent from them ; the question is if such profane parents alone tender their children to baptism , and desire the same , whether or no ought they to be admitted thereunto ? i say alone , for if a good grandfather or grand-mother ( the mediate parent ) survive , conjoyn with them in such a tender , the case is sufficiently clear , that baptism cannot be denied unto it . i answer . if any one , related as kinred or friend to this childe , will undertake conditionally ( viz. if he himself live , and god blesse his endeavours , farther then which , parents themselves ought not to promise and cannot perform ) for the education thereof , as judah in another case , for the bringing up of his brother benjamin out of egypt , gen. 43. 9. i will be surety for him , at my hands shalt thou require him , baptism ought not to be denied unto it . quest . but suppose such an undertaker cannot be found , seeing he who hateth [ especially spiritual ] suretiship is sure , prov. 11. 15. and one may justly suspect according to the proverb , ezek. 16. 44. as is the mother , so is the daughter ; that such a childe will follow the vicious examples and dispositions of his parents . answ . here i desire the reader to call to mind ( to spare my repetition thereof ) what formerly chap. 4. we have written of wicked mens sharing in the foederal right to circumcision . let him also consider the apostles words , rom. 11. 16. if the root be holy so are the branches . now the root we know is under ground , and unseen ; and , although the immediate parents be bad , yet charity commands us to believe , that , some generations removed , the ancestors of this child ( whom divine providence appointing the bounds of habitation , acts 17. 26. would have born within the pale of the church ) might be holy and religious . we have a saying , every beggar is descended from some king , and every king is descended from some beggar . truer it is , that ( if the pedegrees of people were strictly examined ) every pious person is extracted from some profane , and every profane from some pious ancestor ; a motive in my opinion not to deny baptism to the childe of bad parents if desiring the same . passe we from them to bastards , against whose baptizing some object . object . bastards amongst the jews were not to be circumcised , which may thus be proved : it was fashionable for the mother at her purification , to present her circumcised son in the temple to the lord , as may appear by the example of the virgin mary luke 2. 22. but bastards , deut. 23. 2. were forbidden entrance into the congregation , unto the tenth generation : therefore they were not circumcised . answ . by the not entring into the congregation of the lord , is meant , munus publicum in populo dei ne gerito ; let him not bear office in th● people of god. indeed jephthah , though the son of an harlot , judg. 11. 2. was chosen a general , because necessity constrained it ; and military offices ; ( where valour alone was a sufficient qualification ) were not confined to the regularity requisite to religious employments : otherwise certain it is , first , that wantonnesse in this kinde was too frequent amongst the jews ; our common expression to commit folly with a woman , being borrowed from thamars words to amnon , 2. sam. 13. 12. do not thou this folly . secondly , that bastards so begotten , were excluded circumcision , is what no wise or learned author durst ever affirm . more particularly : if the parents of bastards publickly professe their penitence to the congregation , they are remitted to the same estate they were in before the fault committed , and their children to be held as of unstain'd extraction . far be it from me to scatter any thing , which may occasion the least countenance to wantonnesse in any . what said the rest of the israelites , to the reubenites ? josh . 22. 17. is the iniquity of peor too little for us , from which we are not cleansed until this day ? that they should contract ( as they suspected ) the guilt of a new idolatry . is original sin too little to condemn a child , but that parents must double-hatch their children with guilt of their adulterous nativity ? however , for the comfort of the penitent , know that only four females are mentioned in our saviours pedegree , and all of them stigmatized . 1. thamar incestuous . 2. rahab an harlot . 3. ruth a moabitesse ( and therefore a dog , no sheep of israel : ) and 4 ly the wife of vriah , certainly an adulteresse , and too probably privy to the murder of her husband . thus christ came , as for sinners , so from sinners , & those noted ones , for uncleannesse , whose children notwithstanding were undoubtedly circumcised . as no bar of bastardy can bolt out an infants right to the sacrament , nor his benefit , by it if god will have it enter therein . proceed we from these , to exposed children , left on bulkes and benches by their parents deserting them , whose title to baptism seems doubtful , and difficult to many on this account . object . the children of those who are worse then infidels may not be baptized . but the parents of these children are worse then infidels , 1 tim. 5. 8. because , not providing for them of their own house . therefore they ought not to be baptized . answ . such who out of carelesnesse or cruelty , wilfully refuse to maintain their own , are in this particular act morally worse then infidels ( of whom many high christians fall short in civil performances ; ) yea , worse then birds , and beasts , which hatch , and suckle their own young ones . yet they are not in a spiritual capacity worse then infidels , as if thereby they had forfeited their sacramental right for them , and theirs . besides , charity herein commands us to presume the best . that these parents are not with the ostrich , hardned against their young ones , as though they were not theirs ; but that there being a long combate betwixt their industry , and poverty , the latter at last got the conquest ; and they thereby forced to leave their children to a general providence . an act which may rather be in some sort excused , then defended ; yea , the cause thereof rather pittied , then the deed it self in any sort excused . say not , such poor parents , over-burthened with charge of children , ought to complain to the officers of ●●● church , who ( no doubt ) on the discovery of their sad condition , would order their relief . yea , it is suspicious the cause of their poverty is not excusable , whose pride is so damnable , that they would not seasonably confesse the same to such , who might , and ought to be helpful unto them . all this is confessed , with many more grains of guilt , which might be cast into the scale of the parents ; but of no weight on the other side , against the children , and therefore ought not to hinder their baptism , i mean conditionally , in case they were formerly baptized . here i will not instance in exposed children , who afterwards have proved eminent instruments of gods glory in the church and common-wealth ; so that , psal . 27. 10. when their father and mother forsook them , then the lord took them up ; yea , advanced them to high preferment : i say , i purposely forbear such instancing , lest the remembrance of the meannesse of their original , should any whit abate our deserved respect unto their memories . it is fashionable in such cases ( especially in popular places ) for the whole parish to be loco parentis , and to be interpreted as the parent , for the education of such exposed children . for my own part i had rather bring oyl to , then cast water on any charitable design . yet give me leave , only to admonish such to take heed , that that be not neglected of all , which is expected of many . it is the argument urged by aristotle against plato's fancy , that all children should be brought up by the care , and at the cost general of all alike , that what is every mans work is no mans work ; and it is to be feared , the catechizing , and instructing such children , will not effectually be done by any , where all are equally engaged unto it , except some be eminently and particularly designed for the same . children of pagans remain , taken from them when infants : what the opinion of the ancients was herein , we may learn from fulgentius , de veritate praedest . lib. 1. who saith , parvulum parentibus infidelibus violenter ablatum , aut furto surreptum , si ad sanctum baptismum quorumlibet sanctorum pia charitate producatur , & mox ut baptizatus fuerit de hac vita discedat , factum esse haeredem dei , & cohaeredem christi . that a little child violently taken , or secretly stolen from infidel parents ; if by the pious charity of any saints , it be brought to holy baptism , and by and by so soon as it hath been baptized depart this life , is made the heir of god , and coheir of christ . however , because some may think this goes too far , and that a difference ought to be made betwixt children of christian parents , who have ( as tertullian phraseth it ) seminis praerogativam , the priviledge of the seed whence they spring ; and those of meer heathens : and because all things ought to be done in the church , decently and in order ; it is fittest and safest , that the baptizing of such infants be deferred , till they be able in their own persons to give an account of their faith . such cautious deferring of the sacrament , offereth no injury , nor occasioneth any danger unto them , but will tend at last to their greater advantage . when mr cranmer , ( after arch-bishop of canterbury and martyr ) was appointed in cambridge , poser extraordinary of the sufficiency of such who commenced in divinity ; he denyed many their degrees for want of competent ability for the same : some of these , compelled by their repulse to an harder study of the scriptures , arrived at eminency afterwards ( and by name mr barret of norwich ) and would commend * and extoll dr cranmer , who by putting them back , put them forward to attain a better degree of knowledge , and perfection . if the church bestows her negative voice on such children of pagans , refusing to baptize them till responsible for themselves ; they will have cause hereafter to blesse god , and thank the church for the same , when the principles of religion shall be more firmly fastened , and the practice thereof more kindly ripened in them by such forbearance of baptism . chap. xx. two historical observations , on the adversaries of infants baptism . it is worth our observation to consider , who was the author from whom , and what the company with whom this opposition of infants baptism began for the first ; i find one balthasar pacimontanus , about the year of our lord , 1527. first spreading this doctrine : pretending , belike , that he fetcht the first principles thereof out of luthers works , which gave luther the occasion to writ against him , justly to assert himself herein . this balthasar was afterward burnt at vienna for an heretick . i cannot learn what heretical opinions this man maintained , that the demerit of them should deserve death . if it were only for denying infants baptism , i conceive all the spectators at his suffering bound to have endeavoured by their tears to have quenched the fire . indeed i would have all of his opinion burnt ; but how ? as luther saith , igne charitatis : and as solomon said long before him ▪ prov. 25. 22. by heaping coals of fire on their heads , of meeknesse , and moderation , if in any competent time they might be reclaimed . possibly vienna , being the emperours court , where the roman faction managed all at their pleasure , some mixture of protestant doctrine in his opinions might sharpen the rage of papists against him . but it is more then suspicious , that not this , but the complication of other pernicious tenents caused his execution . the rather because we find , that the transylvanian ministers , anno 1567. set forth two books , one against the trinity , the other against the incarnation of christ ; and at the end of both added their thirty six arguments against the baptizing of infants . men who are dark , and conceal'd in themselves , lying at a close guard , are best discovered by their society ; company is the clearest comment on the text of a reserved person . true , this held not in our saviour , being piety it self , though conversing with publicans and sinners , for whose conversion he was sent , and ordained . but generally it fails not but that men conjecture , and conclude the inclinations of persons , from those with whom they constantly associate . would it not therefore make any conscientious christians , justly wary to entertain the doctrine of anti-pedo-baptism , when he sees it ushered into the world , with two such hideous and hellish heresies going before it ? some will say , there was no affinity in kindred , or familiarity in acquaintance , nor dependency of interest , but a meer casual coincidency betwixt these three treatises . who knows not , but an honest man may on the road accidentally travel with strangers , whose faces he never saw before , without any privity to their bad designs ? for my own part i was never bred in the school of tyrannus , and am loath to load the doctrine of anti-pedo-baptism , with the burden of more badnesse then it hath of it self ; yet give me leave to say , it may & ought be taken on suspicion , because coming in the company of two such blasphemous books from the same authors ; yea , let it be confined , and kept in durance , until it hath cleared its own innocency , which must be done by shewing better testimonials for the truth thereof , then any which hitherto it hath produced . my prayers shall be , that what is said of jeconiah , jer. 22. 30. write ye this man childless . so this error in denying baptism to infants , may not be procreative of any other in the maintainers thereof . may he , who binds the sea in a girdle of sand , and saith to the waves thereof , job 38. 11. hitherto shalt thou come , and no farther ; erect strong rampiers to bound and bank the defenders hereof , that here they may stop ▪ stay , stand still , without making their progresse into worse , and more dangerous errours . amen . the infants advocate . chap. xxi . how we ought to behave our selves to those of a different judgment herein , in order to reclame them . preacht in a sermon at mercers chappel . febr. 6. 1652. phil. 3. 15. and if in any thing , ye be otherwise minded , god shall reveal even this unto you . 1. it is no less pleasant than profitable for a christian soul seriously to consider the admirable unity and comfortable concord which was betwixt the saints and servants of god in the infancy of the church , after christs ascension , acts 1. 14. these all continued with one accord . acts 2. 1. they were all with one accord in one place . 2. 46 continuing daily with one accord in the temple . so again , acts 4 24. lift up their voice to god with one accord . and again , acts 5. 12. all with one accord in solomons porch . 2. some perchance may impute this their unity to the paucity and fewness of the professours of the gospel in that age . it is no wonder ( will they say ) if an handfull of men did agree , which is impossible now adays in the numerosity of so many christians . but know , that even then there were enough , even amongst the three thousand converts made by s. peters sermon , to furnish out ( allowing a leader , and follower to each faction ) fifteen hundred several divisions . no , it was not their small number , but the vigorous acting of the spirit of unity on their hearts which kept them in such agreement . god foreseeing , rents would quickly ruine his infant church , bound them together the faster in the hand of peace . 3. but alas , this unity was too fine ware to have much measure thereof . the virginity of it was first lost , acts 6. 1. about a money-matter , ( and money we know parteth the dearest friends , many differences arising about the question , what should be jure divino , and what jure humano , but more about meum and tuum ) the unequal [ conceived ] distribution of the collection-money for the poor . the heathen philosopher bitterly inveighed against the schismatical number of two , which durst make the first defection , and departure from the intireness of one. but we have too just cause to bemoan this unhappy difference , which first brake the ranks , made the first jarring in the musick of the primitive church . 4. the second sad difference was , acts 15. 1. about the unseasonable and unreasonable pressing of circumcision , by some as absolutely necessary to salvation , except ye be circumcised after the manner of moses , ye cannot be saved . 5. the third dolefull falling out , we finde in the same chapter , v. 39. being so much the sadder than either of the former , because happening not btwixt infirm and ignorant ( though pious ) people , but those , who for grace and knowledg were most eminent , and formerly had been familiar and intimate bosom-friends , paul and barnabas . then the devil endeavoured to deal with gods church , as sampson served the temple of dagon , judg. 16. 29. he took hold of the two middle pillars , upon which the house stood , and on which it was born up , and no doubt by shaking and clashing them together , had shattered the whole fabrick , had not divine providence prevented it , sanctifying their division into the multiplication of the gospel . 6. it is enough to satisfie , ( if not to surfet ) us , to insist onely on this first three , these original dissentions in the primitive church , which ever since have too truly been copied out . as lately in the acts of the apostles , we often met , with one accord , with one accord , with one accord ; so looking into their acts , who ( though no apostles ) are christians ▪ we more frequently finde , with many discords , with many discords , with many discords , such their dissenting in opinions , and disagreeing in affections . it will therefore be a seasonable subject for us to treat of , how we ought to behave our selves to such brethren as for the present dissent from us in judgment , and what hope we may justly conceive of their future agreement with us . hearken herein to my text , out of which we may extract , not onely counsel what to do , but also comfort what to hope in this kinde . and if in any thing , ye be otherwise minded , god shall reveal even this unto you . 7. the words , ( though short in themselves ) contain the uuhappiness , and the happiness , of the servants of god. and know to your comfort , the unhappiness is first , and the happiness comes after , to close and conclude all ; and and all is well , that ends well , yea the unhappiness is but suppositive , what may be ; the happiness positive , what shall be . the unhappiness , is this , a possibility of good men in matters of religion , to be otherwise minded one from another . the happiness is a gracious promise , that such who erroniously dissent , from their brethren , shall in due time agree when the truth shall be revealed to them . in the supposition the emphasis of two words must be examined . and if in any thing . ye . 8. ye , that is , literally , ye philippians in the pale of gods church . however let us give this ye the true dimensions thereof . let us not extend it too far as to include pagans or such pretended christians , as willingly overturn all the foundations of religion . nor let us contract this ye too small , as to confine it to the philippians alone , which reacheth all christians , though dissenting in the superstructures , consenting in the fundamentalls of religion . if there be a ye or a your in all this epistle , to the philippians ( as chap 4. 5. let your moderation be made known to all men ) which enjoyneth any precept , certainly all christians , as well as the philippians , are obliged and engaged to the performance of it ; at their own pain and perill of the neglect thereof . wherefore by the same rule of proportion , every christian may justly claim a right and interest in all promises made to the philippians , and this among the rest the revelation hereafter of truths unto them , hitherto concealed from them . 9. and if in any thing . any thing . far be it from us to shrink a larg text with a narrow comment s. paul sayeth any thing , let not us say somthing , be they otherwise minded , in matter of fact , or of faith , or of doctrine , or of discipline , what ever it be , ( for it needs must be nothing , which comes not with the reach or compass of any thing ) god will reveal it unto them . here let us take notice , what was the last matter , which immediately moved s. paul to fall on this expression . in the foregoing verses s. paul had propounded a riddle or seeming contradiction to flesh and bloud ; for he had said . vers . 12. not as though i were already perfect , &c. vers . 15. let us therefore as many as be perfect , &c. that perfection which first he denyed in himself , presently he avoweth both in himself and many others . this riddle it seems it would not sink into the heads of some of the weaker philippians , how the same person at the same time should be imperfect in deed , execution , performance , yet perfect in desire , intention , endeavour . but well it is for us , that some amongst the philippians , through ignorance were otherwise minded , whose error herein gave the happy occasion to s. paul , from gods mouth to pronounce this comfortable promise , both to them and us and all dissenters , that if any be otherwise minded , god will reveal even this unto them . 10. doct. godly men as long as they live in this world will dissent in many matters of religion . the reason is , because none know either perfectly or equally , in this life . not perfectly , 1 cor. 13. 12. now we know in part . not equally ; for though men understood imperfectly in this life , yet if all understood equally imperfectly , upon the supposition of equal ingenuousness to their ingenuity ( that is , that they would readily embrace what appears true unto them ) all would be of the same judgment . but alas , as none sees clearly , so scarce any two see equally some are thick-sighted , some short-sighted , some pur-blind , some sand-blind , some half-blind , and the worst of them ( blessed be god ) better then stark-blind . these different degrees of sight , cause the difference of judgment amongst christians . 11. a sad instance , hereof , we have , in the differences about the sacraments of baptism and the lords supper . what by divine goodness was intended and instituted to unite and conjoyn christians , hath by mans frailty , and satans subtilty been abused to make many rents and divisions . about the time when , the parties on whom , the manner how , baptism is to be administred . but where baptism hath divided her thousands , the lords supper hath divided her ten thousands . 12. amongst all the ordinary pot-herbs which grow in gardens none more wholesom than sage , ( especially at some times of the year , ) whose latine name salvia , carrieth much of health therein . whereupon it is , that the envious toad commonly nesleth it self under the roots thereof . spitefully to impoison that which otherwise is so usefull for mankinde . satan being sensible of the great good which generally may redound to men by the charitable receaving of the lords supper , hath imbittered it with discords and dissention , betwixt papists and protestants about transubstantiation ; lutherans , and calvinists about consubstantiation ; calvinists and calvinists about the gesture of genuslection and persons to be admitted to the sacrament . and thus mens dissenting in judgments being too plainly proved , arising from their proness to err , come we now to the gracious promise of their information in the truth , god will reveal even this unto you . 13. see here s. pauls charity . he sayeth not , let him be anathema maranatha , or let him be cast out of the synagogne , or let him be to you as a heathen or a publican but onely god will reveal even this unto him . here take notice of s. pauls different proceedings with three sorts of people . first , with thee otherwise minded in my text , such , who though not orthodox , are peaceable in israel ▪ and err onely in the lesser and ligher points of religion . for these , no punishment capital , or corporal , no penalty of pain , or shame in purse or person , but onely a patient expectation of their amendment , with a comfortable promise of the same . 14. secondly with such as make shipwrack of faith and a good conscience , understand it onely in relation to their own adventure therein , maintaining doctrine destructive to salvation . of these were hymeneus and alexander , 1 tim. 1. 20. whom he delivered unto satan , that is ( as it is generally expounded ) by church censures cut off from god in the visible church and then being cut off from him , we know to whose share they do fall . 15. thirdly , to such , as not content to confine their damnable errours to their own bosom , are active to infect others therewith : of these he speaketh , gal. 5. 12. i would they were even cut off that trouble you . in which phrase surely more is imported than a bare excommunication . for that spiritual artillery s. paul ever carried about him : why then should he wish what he could work ? desire what he could do ? if so pleased . it is probable therefore that he could have wisht them cut off with temporal death . 16. here we say nothing of such doctrines as bear heresie and treason impaledtogether , pregnant with sedition to raise tumults in a state. these we leave to the cognizance and censure of the civil authority ; and shall proceed on the promise of the revelation of truth to the first sort of dissenting brethren . 17. quest. what , more revelation still ? when shall christians come to an end ? when shall we say , it is finished ? when shall they certainly know the full measure of all which they are to believe and practice as necessary to salvation ? answ . here be it premised , that the philippians at this time wherein s. paul wrote unto them might expect extraordinary revelations , ( and those additional to the scripture then in being ) on an account more probable to receive them , than any now adays can expect the same . for when s. paul wrote this epistle , some of the gospels ( and particularly that of s. johns ) were not yet penned , which though placed before the epistles ( as containing the history of our saviours life which was first in time ) yet were written afterwards . but seeing long since the canon of the scripture is compleated , yea , signed and sealed by god , and delivered to mankinde , it is not onely vain , but wicked for men to look for more revelations , of such things which men ought to know and believe to their salvation . but to answer the question more particularly . 18. there are two sorts of revelations . one doth revelare credenda , reveal those things which we are to believe . the other doth make us credere revelatis , more quickly and firmly assent to what hath formerly been delivered in the scripture . the first sort of revelations are ceased in this age. as for the second sort we may look for them , pray for them , and labour them , as which god hath promised to bestow , and which the godly dayly receive . such revelations our saviour gave to the two disciples travelling to emaus , luke 24. 27. when he expounded unto them all the scriptures . and in the same chapter , v. 45. to the rest of the disciples , when he opened their understanding , that they might understand the scriptures . he made not the scriptures more ▪ but more plain unto them ; not larger , but clearer unto them . such a revelation is intended in the text , to make erroneous persons more clearly to apprehend , and more firmly to adhere to the truth in gods word . 19. but quando , when , and quousque ▪ how long lord holy and true , how long shall thy servants go on in their errours and ignorance ? when shall they without fail receive this promised revelation , to have the truth manifested unto them . i answer , my text ( beloved ) hath not told the time , and therefore i cannot tell it you . you will say , if the text had told the time , you could have told it me . be it so , and now both you and i must contentedly be ignorant thereof . yet , not to satisfie the curious , but the consciencious so far as i may , i will more than conjecture that the punctual time , when this revelation shall be made . 20. of all the years of thy life , in that year , moneth , week , day , hour , minute , and ( if any will be so hypocritical as to subdivide minutes ) in that moment wherein the hid providence of heaven shall discover to be most for gods glory , and for thy good . thou canst not wisely wish it to be any whit before that time , and i do confidently assure thee , it shall not be any whit after it . 21. and yet i dare not be over confident to promise thee , that such revelation of the truth shall certainly happen to thee in this life . many of gods good servants have gone to the grave with grievous errours which they have maintained . yea , it is no absurdity to maintain , that the blessed in heaven are as yet ignorant of many truths , and that there shall be an accession unto them , as of glory , so of knowledg in the day of judgment . yea , many things of gods proceedings shall not be revealed unto them , untill rom. 2. 5. the day of the revelation of the righteous judgment of god. 22. quest . but suppose it be never at all revealed unto a man , what is to be conceived of his final condition who liveth and dieth a stiff defender of a damnable doctrine ? answ . give me leave in the first place to distinguish of damnable doctrines , a phrase acceptive of two senses . if damnable be taken passively , for that which ought to be damned or condemned , then every errour is in it self a damnable errour . discretion adviseth us to refuse not onely poyson , but unwholesom food ; and we ought to condemn a falshood quatenus a falshood , though it may be consistent with salvation . but if damnable be taken actively ( in which sense it is used , 2 pet. 2. 1. who privily shall bring in damnable heresies , even denying the lord that bought them ) for that which damneth or condemneth the maintainer thereof , then onely fundamental errours in religion are damnable doctrines . this premised , we answer to the question , gods goodness so keepeth his servants , that he will not suffer them to fall into damnable errours in the last and worst acception thereof . as for smaller errours , which deserve to be condemned , but are not so pestilent as to destroy the maintainers thereof , they are pardoned through the mercy of god and merits of christ , on the death-bed of such as defend them . 23. all good christians pray with david , if not in the same words , to the same sense , psal . 19. 12. cleanse me from my secret sins . whereby is meant , not onely such sins , as we desire and endeavour to hide and keep secret from men , but also such as are hidden and kept secret from us , such our ignorance as not to know , or self-love , as not to acknowledg them to be sins . now all such errours consistent with salvation are remitted unto the maintainers thereof , under the mass , bulk , and heap of secret sins , though they be not , and indeed cannot be particularly repented of , because concealed from him ; who committeth them . 24. come we now to shew how men ought to prepare their own hearts for the more speedy receiving , and sure retaining of such revelations . say not , all such preparations are useless . the dove of the spirit will not build in a nest of this making , but in one of her own providing . for such previous disposing of our selves is acceptable to god , and will expedite the coming of revelations unto us . indeed in the first act of conversion we are purely passive , and can in no degree prepare our selves being dead in trespasses and sins . but being once freed by grace , we are free ; and may , and must by lawfull means move gods spirit to move us , according to s. pauls counsel , 2 tim. 1. 6. stir up the grace of god that is in thee . 25. first , divest thy self of pride . what saith solomon : prov. 13. 10. onely by pride cometh contention . onely by pride , as if such were the pride of pride , that it scorneth and disdaineth to admit a partner , or fellow-cause with it self to cause contention . and although pride sometimes be pleased out of state , to accept of other vices in raising of discords , yet still she preserveth her self paramont , making use of all the rest onely as subservient unto her . 26. now proud men create to themselves two needless fears , which make them so obstinately embrace their errours . the first is , that if they alter their opinions , they must confess that formerly they have erred , which confession stabbeth pride , ( and pride is dextrous in stabbing others ) under the fifth rib . for all men by nature desire to be , and to be accounted petty popes , having the spirit of infallibility fastened unto their chairs , so that their opinions shall pass for oracle of undeniable truth . 27. the other is , that they shall be branded by men for levity and inconstancy , if once they offer to change their judgments . this makes many of them to say sullenly and surlily with pilate , john 19. 22. what i have written i have written . what i have said , i have said ; what i have done , i have done ; what i have defended , i have defended ; i will not abate an ace , remit a tittle , recede an hair from my former opinions . whilest others turn as fast as the weather-cock , i will stand as firm as the steeple , the rather because otherwise i shall incur the infamy of inconstancy . 28. whereas let it be but seriously considered , and the renouncing of an errour which we formerly maintained , argueth not frailness but firmness , not levity but constancy in us . for this is or ought to be the grand and general resolution of all christians to imbrace any truth , which appeareth unto them out of the word of god. wherefore when a christian renounceth a particular errour , this is not inconstancy ; because crossing the late and lesser boughs , but it is constancy ; because concurring with the first and fairest root of his resolution , namely , always to those with the revealed truth . 29. this hath been the practise of pious people in all ages . the hand of s. augustine never seemed so fair and so handsom , as when he wrot backward , i mean , when he wrot his retractations . pale faces , which otherwise are well proportioned , never look so lovely , as when they are casually betrayed to a blush , which supplies that colour in their cheeks which was wanting before . good men who once maintained an errour , never appear more amiable in the eys of god and the godly , as when blushing with shame ( not to be ashamed for ) at the remembrance of their former faults , which maketh them more thankfull to god , more humble in , more carefull over themselves , and more charitable to others . 30. well in the first place devest thy self of pride , and know that david tels us , how all those ought to be qualified , whom god intendeth to teach , psalm 25. 9. the meek will he guide in judgment , and the meek will he teach in his way . the proud are improper to be gods scholars , who conceive themselves able to be his teacher ▪ and wise enough to instruct him . 31. secondly devest thy self of passion , than which nothing more prejudicial to the judgment . fire is accounted an hurtfull object to the eye , as water is esteemed an helper thereof to look upon it , comforting and uniting ( as the other scattereth ) the visive beams . what then when the beholder is all fire , i mean all passion and choller , is it probable that during this temper , the spirit will descend upon him ? observe the carriage of elisha , 2 k. 3. 15. ( being in an high rapture of anger with joram . king of israel for his submissive applications unto him in his distress when he and three armies were likely to die of thirst ) and now saith he , bring me a minstrel namely , by musick to pacifie himself and to dispose his soul for the regular reception and solemn entertainment of the spirit ▪ which accordingly came to pass when the minstrel played the hand of the lord came upon him . 32. see we here in the first place , that it is lawfull to use all good means to invite the spirit to descend upon us . the spirit of the prophets , was never so subject to the prophets , as to come at their call and command . secondly though eshishah in anger for the man was holy anger ( justly offended with king joram , for making idolatrous priests his choise in prosperity , and gods prophet his refuge in adversity ) yet he was sensible to himself , that he was disturbed and discomposed therewith . and though the cause of his anger was just , and matter of his anger commendable , yet possibly the measure thereof , might be faulty , ( elisha being like eliah , and eliah a man subject to like passions as we are , james 5. 17. and he might see in himself ( what others saw not in him ) that he was too much transported with passion , and perchance did too much insult on the present perplexity and extremity of king jehoram . wherefore conceiving that he in the still voice , would not come to one in so loud a passion , he calls for a minstrel , so to reduce , pacate , and compose his soul , that it might return to a quiet temper : whence it plainly appears , what an enemy passion is generally to the receiving of gods spirit , and that all those which desire a revelation of the truth unto them , must labour to devest themselves thereof . 33. thirdly devest thy self of covetuousness . here take notice , how easily men are perswaded to embrace those opinions ( though never so erroneous , ) which bring in profit unto them : for instance ; one with weak sinnews of logick , & worse colours of rhetorick will quickly perswade a country-man to be a convert in this point , that he is not bound to pay tithes to his minister . 34. on the other side it is hard to wean men from sucking on those opinions which are sweetned unto them by commodity . for by this craft we get our gain , acts 19. 25. no wonder if the pope zealously maintaineth purgatory , seeing that purgatory so plentifully maintaineth the pope . the same may be said of other lucrative errours in their religion , pilgrimages , pardons , prayers to the saints , prayers for the dead , &c. scylla omnes suos divitiis implevit , it was the policy of that cunning senatour to enrich all of his party tyed by their purse-strings the faster unto him ; whereas the antifaction of the marians being nothing so well monied by their patron cleaved not so stedfastly unto him . gainfull errors soon gain and long keep such as desire them ; whereas speculative opinions which terminate onely in the brains having little influence on mens practise and less on their profit are nothing so taking of men , and men nothing so tenacious of them . 35. as for the errour of such as deny the baptising of infants , we have cause to conceive the greater hopes of their returning to the truth , because that their opinion can not make them a thred , or a shoo-latchet the richer by the maintaining thereof . tully saith of our brittainy in his time , ( when caesar rather discovered than conquered it ) that it had naturally , ne micam auri aut argenti , not a crum of gold or silver , as within the bowels of the earth thereof . so may i say of the doctrine of anti-poedo-baptism , it is a bare and poor opinion , gold and silver it hath none , and therefore , ( alone of it self ) is never probable to enrich the patrons and defenders thereof . 36. and yet as tully : went a little too far , in condemning brittain , as utterly devoid of silver oar , and is disproved by the industry of our age , which some years since hath discovered silver mines in wales , so possibly this opinion may be more advantagious to the defenders thereof , than is obvious to the eye of every common beholder . it may be it may make them more capable of preferment , and that either they are or conceive themselves to be in a better proximity to advancement by maintaining thereof as more favourably reflected on than others ; as if this opinion gave the most real testimony of their good affections to the present government , whereby they apprehend themselves : the next reversions to preferment i believe they mistake themselves therein , and that no such partiality is in the present state . however let them examine their own souls and devest themselves , of covetousness in case they be conscious to themselves that expectation of profit inclines them to this opinion . 37. come we now to positive counsels , what we ought to perform . and here i am afraid some will be offended at the simplicity & plainness of them . there is a book entituled , de medecinis facilè parabilibus , of medicines which may easily be procured , and very good for such w ch take physick in forma pauperis . yea generally it is conceived nothing so much detracteth from the worth of those medicines , as the cheapness and commonness thereof , so that if we did but fetch from the east indies , what now groweth in our gardens , it would then be accounted a precious drug which now we esteem a common potherb . in like manner i fear that these our counsels , shall be undervalued for the usualness and obviousness of them . if a soul-mount-abank , should prescribe such new fangled means , which was never heard of before , he should get more patients than all the grave physicians of the city . however we will adventure to prescribe these plain means which god hath prescribed unto us . 38. first , pray to god , that he that openeth and no man shutteth , and shutteth and no man openeth , would be pleased in his own due time to reveal all necessary truths unto thee . secondly , be diligent in reading gods word . luther did profess that when he first began to write against the pope , many fancies were put into his head , plausible to flesh and bloud , but groundless on scripture , which made him daily to pray , domine in verbo , domine in verbo , lord teach me in thy word . 39. thirdly , be carefull in keeping the lords day , not with any superstitious but godly observation thereof . on what day did god reveal the revelation to s. john ? on the lords day , rev. 1. 10. thus princes use to bestow their boons , and confer their favors chiefly on those days , which more properly are called their days ; as on the anniversaries of their births or coronations . fourthy , repair to the place of gods publick service . fifthly , as the magistrate bears not the sword in vain , the minister bears not the word in vain . but least we ministers should seem to plead our own cause herein we leave this to god to plead for us . 39. object . but some erroneous persons will be ready to say unto me , as the young man did to our saviour in the gospel , all these things ▪ have i done from my youth . i have constantly prayed , and carefully read , and conscienciously kept the lords day , and diligently repaired to the publick ministery , and have endeavoured to devest my self of pride , passion , and covetousness , and yet no errour is revealed to me , which i formerly maintained . hereupon i conclude my self to be in the right . our english proverb , as it hath much of rudeness , so it hath no less of truth therein , one is not bound to see more than he can . and i conceive i am in no errour , because i follow my present light , and all the means of your prescription have made no alteration on my understanding . 40. answ . give me leave to be jealous over these objectors , with a godly jealousie . i exspect not the validity of my receits prescribed , but suspect their effectual application thereof , whether or no they have sincerely practised the same ; this i am sure , as men can scarcely ( for the main ) give other , so angels can give no better . 41. and here i shall deceive their expectation , who conceive that on the ill success of the former receipts , i should proceed to prescribe other means , whereby a brother dissenting from the truth , shall be reclamed unto it . onely i remember a passage of eliah , 1 kings 18. 34. when according to his command , they had once poured water upon the altar , and he said , do it again , and they did so the second time ; and he said , do it the third time , and they did it the third time also . the next seven years , ( if thou livest so long ) pray , reade , keep the lords day , attend on gods publick ordinance , and in case the truth be not then revealed unto thee , the next seven years ( if thou livest so long ) do the like . i have no alteration , but a meer repetition , of what already hath been prescribed : and therefore we proceed to give instructions to such who by the benefit of these means are actually reclamed from their errours a word or two how they should behave themselves . 42. first , practise our saviours precept to s. peter , luke 22. 3● . when thou art converted strengthen thy brethren . never conceive thy self in the peaceable possession of a truth , untill such time as thou hast imparted it to others : the rather because it is more than probable , that by thy example , ( if of any eminency ) thou hast invited others to , or confirmed others in their errours ▪ and therefore in civility and christianity thou stand'st obliged to undeceive them . 43. in hungaria they have a custome , that a gentleman wears so many feathers as he hath killed turks and truly , a feather may pass for the lively emblem of the glory of this world , wagged with the winde , and lighter than vanity it self : alas , what a toy is a feather ? it is real happiness indeed , dan. 12. 3. they that turn many to righteousness shall shine as the stars for ever and ever . 44. but o how glorious in heaven will s. peter appear ? who at the preaching of one sermon gained acts 2. 4. three thousand souls . what a constellation , what a firmament of stars will he alone be ? 45. see the pathetical expostulation , and the ingenuous confession of s. paul before king agrippa , acts 26. 8. his pathetical expostulation , why should it be thought a thing incredible with you , that god should raise the dead ? his ingenious confession ▪ i verily thought with my self that i ought to do many things contrary , &c. how freely and fully doth he acknowledg his fault , labouring to lessen the errours of others by the alleadging the example of his own former infirmities . 46. this wrought so far with agrippa , that it made him a demi , almost a christian . paul did both in his own and apollos part to plant and water , but god was not pleased . 47. who knoweth what may come to pass ? happy musick if in like manner we might but live to hear some of our ; yet dissenting brethren , after their returning to the truth , to argue the case thus with those which as yet remain in their errours . how ought they to counsel others to the truth , and paul-like , to comfort them with their own precedent , that such as err may seasonbly be reclamed . 48. come we to shew how the standers by , and all other orthodox christians ought to contribute their assistance to the reclaming of their erroneous brethren to the truth . hippocrates speaking of cures , saith , that all parties concerned must lend their assistance , as the physician , patient , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are present , ( conceived related to the sick man ) must all lend their assisting hand to the work . so in spiritual cures , even the spectators ( idle ones christianity allows none ) are parties , and must contribute their help in so good an imployment . for whom these councels are proper . 49. first ▪ load them not with opprobrious language , of hereticks , and the like . be more charitable in thy words to them , and thoughts of them . though they should account us dogs , let us account them sheep , but what sheep ? wandring sheep . though they esteem us bastards , we will esteem them children , but what children ? prodigal children . we will think better of them than they think of us , ( though not so well as they think of themselves ) and no discreet person will conclude , our faith the worse , because our charity is the more . 50. secondly , widen not the wound betwixt us , to make it worse than it is . and if thou hast occasion to state the controversie betwixt us and them , deal fairly in the matter . do not paint them of a blacker complexion than they be , neither represent their opinions partially to their disadvantage . 51. here under favour i conceive , that it is fit at a disputation in the schools , to charge them home , with all the dangerous or absurd consequences , which result naturally from their erroneous opinions . we may bring a just action against them , and at the suit of logick arrest them for maintaining such abominable consequences : we may lay the ugly brats at their fathers doors , that they may have the shame and pain in getting them , the cost and charge to provide for them . as is the mother , so is the daughter . 52. but in case our dissenting brethren shall disclame such consequences , and sincerely from their hearts detest and abhor such damnable deductions which notwithstanding naturally and inevitably flow from their own erroneous principles , conceive that , though they may be prest with such consequences in the schools they may not be charged with them in foro conscientiae . but that onely they are answerable to god for the primitive errour , and not for such derivative ones , which notwithstanding are the undoubted off-spring thereof . 53. lastly , when they shall recant their errours willingly , chearfully , greedily , give unto them gal. 2. 9. the right hand of fellowship . indeed the left hand by vulgar tradition ( not to say mistake ) is presumed nearer to the heart , but the right hand if not by nature ( by custome ) is the stronger and firmer . say not , i must make some difference betwixt those , that never left , and those who lately returned to the truth . my right hand i must reserve for such who never wandred from the right way , my left hand shall serve those who were brought back unto it . o no , love both alike , and though the affection of thy heart be equal to both , if there be any odds in thy behaviour , express most love to those reverts , so to invite more to come over to the truth . 54. do any hear my sermon this day who dissent from me , and many other , ( and indeed from all the practise of the ancient primitive church ) in the point of baptizing of infants . o let such consider what hath been said by us in this point , and god give them understanding , and on the appearing of truth unto them , let them ingeniously renounce their own erroneous opinions . 55. never be ashamed to do that , which wil bring safety to your selves , glory to god , joy to angels , grief to none but such as rejoyce at your destruction . we may observe in horses , that after a stumble , for some paces they go better and quicker than before . some impute this to their fear , to be beaten , and desire to avoid it ; others to their generosity , to make amends for their former fault , with double diligence . 56. be not like the horse and mule which hath no understanding , psalm 32. 9. that is , do not imitate them in their brutish head-strongness . yet be like the horse and mule in their commendable conditions , ( as creatures far above pismires , and lillies ) imitate those generous principles which the instinct of nature hath put into them . recover what is past in your stumbling by your future activity ; in going the faster in the path of truth and righteousness . 57. to conclude , there is for the present a great gulph and distance betwixt you and us in our opinions . indeed though we should desire it , we dare not approach nearer unto you in point of judgment . s. paul saith even of his brother s. peter , gal. 2. 5. to whom we gave place , no not for an hour , that the truth of the gospel might continue with you . we may not yield to you , no , not a hairs breadth . we have already in stating the controversie betwixt us , drawn as near as we can without betraying the truth , prejudicing gods cause , and our own consciences . and having gone to the very marches and out-bounds of the truth , we there stand on tiptoes ready to embrace you if you come to us , and no otherwise . 58. but as for difference in affection , seeing we conceive your error not such as intrencheth on salvation , ( because not denying but deferring baptism ) and onely in the out limbs ( not vitals of ) religion , wherein a latitude may and must be allowed to dissenting brethren , we desire that herein the measure of our love may be without measure unto you . lightning often works wonders when it breaketh the sword , it doth not so much as bruise the scabbard ; charity is a more heavenly fire , and therefore may be more miraculous in its operations . you shall see that our love to you , as it doth detest and desires to destroy your errours , so it will at the same time , it will safely keep , and preserve your erroneous persons . 59. for mine own particular , because i have been challenged ( how justly god and my own conscience knoweth ) for some morosenes in my behaviour towards some dissenting brethren , in my parish , this i do promise , and god giving me grace i will perform it . suppose there be one hundred paces betwixt me and them in point of affection , i will go ninety nine of them , on condition they will stir the one odd pace , to give them an amicable meeting . but if the legs of their souls be so lame , or lazy , or sullen , as not to move that one pace towards our mutual love , we then must come to new propositions . let them but promise to stand still and make good their station , let them not go backward , and be more imbitter'd against me than they have been , and of the hundred paces , in point of affection , god willing , i le go twice fifty to meet them . as for matter of judgment i shall patiently and hopefully expect the performance of gods promise in my text , when to those which are otherwise minded in the matter of infants baptisme , god will reveal even this unto them . amen . finis . perfection and peace : delivered in a sermon preached in the chappel of the right worshipful sir robert cook at dyrdans . by tho. fvller b. d. london printed by roger norton for iohn williams at the crown in s. pauls church-yard , 1653. to the hono ble and truly religious george berkeley ▪ sole son and heir to the right honourable george lord berkeley , &c. sir , when i look on the crest of your ancient arms , ( a mitre powdered w th crosses ) i read therein an abridgment of the devotion of those darker dayes : the mitre shewing your ancestors actions in peace ; the cross , their atchievements in the holy war : the mitre , their doings at home ; the cross , their darings abroad . yea i fancie to my self each ancient lord berkly , like one of the israelites at the walling of jerusalem , neh. 4. 17. with a trowel in one hand , and a sword in the other . we alwayes find him either fighting or founding , either in a battel or at the building of some religious fabrick , as ( besides others ) the intire abbey at bristol , ( afterwards converted into a cathedral ) was solely founded by one of that family . this was the devotion of those dayes , wherein the world knew no better , and scarce any other . since the reformation , your noble house hath not had less heat for having more light . your charity hath not been extinguished , but regulated , not drained dry , but derived in righter channels ; and flowing with a clearer stream free from the mud of superstition . as for your particular , that your ancient crest is worthily born by you , the mitre speaking you a patron of learning ; the crosses , a practicer of religion . qualities which encouraged me to present this small treatise unto you . acceptance is more then it can expect , pardon being as much as it doth deserve , being so long in coming , so short when come . but because it had its first being by your command , it hopes to have its well-being by your countenance . should i desire so many lords of your family hereafter , as heretofore have flourished in a direct line , by desiring a particular happiness to your house , i should wish a general mischief to mankind ▪ that men should live so many years in sin & sorrow before the coming of the necessary and comfortable day of judgment . my prayer therefore shall be , that the lustre of your house may continue with the lasting of the world , ( so long as god will permit the badness thereof ) in that honourable equipage of your ancestors : may perfection here , and peace hereafter light on you , your vertuous lady , and hopeful issue ; which is the daily desire of your honours most bounden servant tho. fuller . perfection and peace . psal. 37. 37. mark the perfect , behold the vpright ; for the end of that man is peace . this and the 73. psalm are of the same subject , wherein david endeavours to cure an epidemical disease , with which the best saints and servants of god are often distempered : observe in this disease , the nature , danger , cause and cure thereof . the nature , namely fretting fits of the soul , at the consideration of the constant peace , plenty and prosperity of wicked men . the danger thereof , it causeth the consumption of the spirit , and is destructive to the health of the soul . yea , when this disease comes to the paroxism , the height and heat thereof , it becometh dishonourable to god ; aspersing and be-libelling him , as if he wanted goodness , and would not ; or power , and could not ; or justice , and doth not order matters better then they are . the cause thereof it proceedeth from a double defect in men : 1 want of faith to trust in god. 2 want of patience to wait on god. this is the reason why the practice of these two graces is so often inculcated by david in this psalm . the cure thereof : david applyes many cordials , ( for less then cordials will not do the deed ) seeing by his own confession , ps . 73. 21. his heart was grieved with his fretting fits . we will onely instance on the two last . one is a serious consideration , ver . 35 of the short pleasure and certain pain of the wicked . it was a good prayer of a good man , lord keep me from a temporal heaven here , and an eternal hell hereafter . true it is , psalm 73. 4. that to the wicked , there are no bands in their death : and no wonder , when they have all bands after death . the second is a studious observation of the perfect mans condition , who though meeting with many intermediate broils and brunts , and bickerings in this life : yet all at last winds up with him in a comfortable close , and happy conclusion , mark the perfect , behold the vpright , for the end of that man is peace . observe in the words two general parts : 1 the description of the dead . 2 the direction to the living . in the description of the dead , we have two particulars : 1 what he was . a practicer of perfection and uprightness . 2 what he is . a possessour of a peaceable end . in the direction to the living we have an invitation , or rather an injunction to mark and behold . 1 what was done by the man , when living : his holiness . 2 what was done to the man , when dead : his happiness . this our sermon being now preached in the juncture of the old and new year : what better subject to end the old , then to speak of the description of the dead ? what fitter matter to begin the new , then to treat of the direction to the living ? mark the perfect , behold the vpright : for the end of that man is peace . before we enter on the words , it will be a charitable work to reconcile the seeming variance betwixt the two translations : i mean that which is commonly prefixed at the beginning , and what is constantly inserted in the middle of our bibles . the old translation . keep innocency , and take heed unto the thing that is right , for that shall bring a man peace at the last . the new translation . mark the perfect man , and behold the vpright , for the end of that man is peace . see here a vast difference betwixt the divers rendring of the words : if the trumpet , 1 cor. 14. 8. give an uncertain sound , who shall be prepared for the battel ? but where shall the unlearned , though honest hearted reader , dispose of his belief and practice , when there be such irreconcileable differences in the translation of gods word . i answer , the seeming difference ariseth from the latitude of the hebrew words , so extensive in their signification : for shemor which in my text is translated , mark , according to the first and most frequent acception thereof : signifieth also in a secondary sense , to keep , seeing those things which we mark , we also keep , at the least for some short time in our memorie . the same may be said , that the word behold , in my text , is rendered in the old translation , take heed , seeing the hebrew wil bear both : tham and jaschar , most commonly and constantly denote the concrete , perfect , vpright , righteous , and innocent : but sometimes signifieth the abstract also , perfection , uprightness , innocencie . let not therefore the two translations fall out , for they are brethren , and both the sons of the same parent , the original : though give me leave to say the youngest child is most like the father , and the newest translation herein , most naturally expresseth the sense of the hebrew . let none cavil that such laxity in the hebrew words occasions uncertainty in the meaning of the scripture : for god on purpose uses such words importing several senses ; not to distract our heads , but dilate our hearts , and to make us rechoboh , room for our practice in the full extent thereof , psal . 119. 92. thy commandement is exceeding broad , and is penned in words and phrases , acceptive of several senses , but all excellent for us to practice : so that both translations may be happily compounded in our endeavours , mark the perfect , keep innocency , and behold the upright , and take heed to the thing that is right ; for the end of that man is peace : and that shall bring a man peace at the last . begin we with the description of the dead , perfect , and what is a good comment thereon , vpright . object . it is impossible this world should afford a perfect man. what saith david , psal . 14. 2. the lord looked down from heaven upon the children of men , to see if there were any that did understand and seek after god. they are all gone aside , they are altogether become filthy , there is none that doth good , no not one . but what saith solomon , eccles . 2. 12. for what can the man do , who commeth after the king , even that which hath been done already . but what shall he do that cometh after the king of heaven ? can subjects hope that their discoveries will be clearer then their soveraigns ? shall man living on earth see more then god looking from heaven ? he could not meet with one good , where then shall we mark a perfect man ? answ . david in the place alledged , describes the general corruption ad prae varicationem of all mankind by nature ; in the latitude whereof we confess the perfect man in my text was involved . as all metals when they are first taken out of the earth , have much dross and oar , but by art and industrie may afterwards be refined : so the man in my text was equally evil with all others by nature , till defecated by grace , and by gods goodness refined to such a height of puritie as in some degree will endure the touch , and become perfect . in a fourfold respect may a servant of god be pronounced perfect in this life . 1 comparatively , in reference to wicked men , who have not the least degree or desire of goodness in them . measure a servant of god by such a dwarf , and he will seem a proper person , yea , comparatively perfect . 2 intentionally : the drift , scope , and purpose of such a mans life , is to desire perfection , which his desires are seconded with all the strength of his weak endeavours : he draweth his bow with all his might , and perfection is the mark he aimeth at , though too often his hand shakes , his bow starts , and his arrow misses . 3 incho●tively : we have here the begining and the earnest as of the spirit , 2 cor. 1. 22. so of all spiritual graces , expecting the full ( not payment , because a meer gift , but ) receipt of the rest hereafter . in this world we are a perfecting , and in the next , heb. 12. 23. we shall come to the spirits of just men made perfect . but blame me not , beloved , if i be brief in these three kinds of perfections , rather touching then landing at them , in our discourse ; seeing i am partly affraid , partly ashamed to lay too much stress and weight on such slight and slender foundations . i hasten with all convenient speed to the fourth , which one is worth all the rest . a servant of god in this life is perfect . 4 imputatively : christs perfections through gods mercy being imputed unto him . if i be worsted in my front , and beaten in my main battel , i am sure i can safely retreat to this my invincible reer : in the agonie of temptation we must quit comparative perfection . alass , relation is rather a shadow then a substance : quit intentional perfection , being conscious to our selves how oft our actions cross our intentions . quit inchoative perfection ; for whilest a servant of god compareth the little goodness he hath with that great proportion which by gods law he ought to have , he conceiveth thereof as the pious jews did of the foundation of the second temple , haggai 2. 3. is it not in your eyes in comparison of it as nothing ? but stick we may and must to imputative perfection , which indeed is gods act , cloathing us with the righteousness of jesus christ . this is the reason the saints are unwilling to own any other perfection : for though god job 1. 1. is pleased to stile job a perfect man , yet see what he saith of himself , iob 9. 20. if i say that i am perfect , it shall also prove me per verse . god might say it , iob durst not for fear of pride and presumption . indeed noah is the first person , who is pronounced perfect in scripture , gen. 6. 9. but mark i pray what went in the verse before : but noah found grace in the eyes of the lord. not that his finding grace is to be confined to his particular preservation from the deluge , ( which was but one branch or sprig of gods grace unto him . ) but his whole person was by gods goodness accepted of , noahs perfection more consisting in that acceptance then his own amiableness , approved not so much because god found goodness in noah , but because noah found grace in god. come we now in the description of the dead , to what he is , the end of that man is peace . object . some will object that daily experience confutes the truth of this doctrine , what more usual then to see gods servants tossed , tumbled , tortured , tormented , often ending their painful lives with shameful deaths . cushi being demanded by david to give an account of absaloms condition , 2 sam. 18. 32. made this mannerly and politique return : the enemies of my lord the king , and all that rise up against thee to do thee hurt , be as that young man is . but some will say , if this be a peaceable end , to lead an afflicted life , and have an ignominious death , may the enemies of god and all goodness , the infringers of our laws and liberties , the haters of learning and religion , the destroyers of unity and order , have their souls surset of such a peaceable end . resp . in answer hereunto we must make use of our saviours distinction , the same for substance and effect , though in words there be variation thereof . being taxed by pilate for treason against caesar ; he pleaded for himself , ioh. 18. 36. my kingdom is not of this world : so say we , to salve all objections , our peace , that is the peace in our text , ( and god make it ours , not only to treat and hear , but partake thereof , ) is not of this world , consisteth not in temporal or corporal prosperity ; but is of a more high and heavenly nature . indeed this peace is in this world , but not of this world ; begun here in the calm of a clear and quiet conscience , and finished hereafter in the haven of endless happiness . when the man in my text , becomes perfectly perfect , he shall then become perfectly peaceable . however we may see that sometimes ( i say not alwayes ) god sets a signal character of his favour on some of his servants , enjoying at their end a generall calm , and universal tranquillity towards all to whom they are related . amongst the many priviledges of saints reckoned up job 5. none more remarkable then that verse 23. for the stones of the field shall be at league with thee , and the beasts of the field shall be at peace with thee . have we here a dichotomy of all wicked men , or a sorting of them all into two sides . some are stones , like nabal 1 sam. 25. 37. stupid , sottish , senseless ; no rhetorick with its expanded hand , no logick with its contracted fist , no scripture , no reason , no practice , no precedent can make any impression upon them , so that the best of men may even despair to get their good will. well the way to do it , and procure a perfect peace with them , is to please god. others are beasts like the cretians , tit. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so fierce , so furious , so crafty , so cruel , no medling with them without danger . as the former could not conceive , so these will not abide any rational debate with them . the former were too low and silly , too much beneath : these high and haughty , too much above perswasion to peace ; mention but the name thereof , and they psal . 112. prepare themselves to battel . the art then to make these friends with a man , is only this , to endeavour to please the high god of heaven ; and then solomons words will come to pass , prov. 16. 7. when a mans wayes please the lord , he maketh even his enemies to be at peace with him . it once came to pass in england ( and but once it came to pass in england ) namely , when * sir thomas moor was lord chancellor , that the cryer in chancery being commanded to call the next cause , returned this answer , there were no more causes to be heard . not that there was no more on the file for that day ( which is ordinary and usual ) but , which is strange , that then there was no more sutes depending in the whole court of chancery , but that all ripened for trial , were decided . then was janus his temple shut clean throughout england , in cases betwixt plaintiff and defendant , relating to equity and conscience . whether this proceeded from the peaceableness of people in that age , not so quarrelsome and litigious as in ours : or from the goodness of the judge , either , happy , privately to compound differences without any sute ; or dextrous , publickly to decide them with all expedition . but when some good man hath lyen on his death bed , though having many sutes in his life , all then are ended and composed . call the sute betwixt this man and his god , long since it is attoned , and both made friends in christ . cal the sute betwixt this man and his conscience , it is compremised , and both of them fully agreed . cal the sute betwixt this man and his enemies , stones and beasts , it is compounded , and they at peace with him . call the sute betwixt this man and all other creatures , it is taken up , and he and they fully reconciled . thus i say sometimes , not alwayes , god graceth some of his servants that they depart in an universal peace , a personal favour indulged to some select saints . but generally and universally all the true servants of god , whatever their outward condition be , go from peace to peace ; from the first fruits of peace in their conscience , to the full fruition thereof in heaven . mark the perfect , behold the upright : for the end of that man is peace . come we now to the direction of the living : mark the perfect , behold the vpright . it is not said , gaze on the perfect , stare on the vpright , this men of themselves are too prone to do without any bidding : nay , contrary to gods positive command , heb , 10. 33. whilest ye were made a gazing stock by reproaches and afflictions . and david in the person of christ complains , psal . 22. 17. they look and stare upon me : partly with eyes of wonder , as on so many monsters and prodigies , 1 pet. 4. 4. wherein they think it strange that you run not with them to the same excess of riot : partly with the eyes of scorn , as on so many miserable wretches . indeed god and wicked men agree in this point , that good men are not worthy to live here . but upon different , yea , contrary accounts , god esteems them too good to live here , heb. 11. 38. of whom the world was not worthy . wicked men conceive them too bad to live here , act. 22. 22. away with such a fellow from off the earth , for it is not fit that he should live . which makes them to behold the perfect and upright , with scorn and contempt . however mark the just , behold the vpright , do it solemnly , do it seriously , not with a cursory look , fix thy sight , and for some time ; let it dwell on so eminent an object . mark the perfect , as a schollar marks his copie to write after it . then will it come to pass with thee as with moses , exod. 34. 29. he so long had seen the back-parts or suburbs of gods glory , that the skin of his face shone , guilded with the reflexion thereof . so those who mark the perfect and behold the vpright , not only with a fore-cast , but chiefly with a reflexed look , cannot but be gainers thereby . for the godly , who , as s. paul saith , phil. 2. 15. shine as lights among a crooked and perverse nation in the world , will make such as effectually mark them , become like unto them , and shine accordingly . we see that such who look on bleer-eyes , have their own sight infected therewith ; and those who diligently mark , and stedfastly fasten the eyes of their souls , on the perfect and upright man , will in process of time , partake of their perfection . vse . 1. it serveth to confute such , who , though living long in this world , and conversing with varietie of persons , yet mark and observe nothing at all . if a privy inspection might be made into the diaries and journals of such mens lives , how would they be found filled with empty cyphers , whose total sum amounts to just nothing . when messengers and trumpeters come into the castles and garrisons of their enemies , commonly they are brought blindfolded , that they may make no dangerous discoveries to report to their party at their return . what out of policie is done to them , that many out of idleness and ignoranc● do to themselves , mask and hood wink their souls , do take notice of nothing in their passage through this world . others mark but only such things which are not remarkable . dina marks , but what ? gen. 34. 1. the fancie-ful fashions of the daughters of canaan : and we may generally observe , that all observations follow the humour of the observers , so that what vice or vertue in him is predominant , plainly appears in their discoveries . the covetous man marks , but whom ? those who are rich and wealthy . the ambitious man , but whom ? those that are high and honourable . the lascivious man marks , but whom ? such as are beautiful and wanton : few there be of davids devout disposition , who mark the perfect , behold the vpright ; for the end of that man is peace . 2 vse . let all who desire this peaceable end , labour whilest living to list themselves in the number of those who are perfect and upright . king ahaaz coming to damascus , was so highly affected with an idolatrous altar which he there beheld , that he needs would have that original copyed out , 2 king. 16. 10. and the like made at jerusalem , according to the fashion of it , and all the workmanship thereof . fool , to preferre the pattern of the infernal pit , before the pattern in the mount. but this his prophane action will afford us a pious application . you that have marked the just and beheld the upright , ought to be affected with the piety of his life , cannot but be contented with the peaceableness of his end . this therefore do ; such who are pleased with the pattern of his perfection and uprightness , go home , and raise the like fabrick , erect the like structure for all considerable particulars in your own soul . vain and wicked was the wish of balaam , numb . 23. 10. let me dye the death of the righteous , and let my last end be like his . he would commence per saltum , take the degree of happiness , without that of holiness ; like those who will live papists , that they may sin the more freely ; and dye protestants , that they may be saved the more certainly . but know that it is an impossibility to graft a peaceable death upon any other stock , but that of a pious life . 3. vse . let it retrench our censuring of the final estate of those whom we know led godly lives , and we see had shameful deaths . let us expound what seems doubtful at their death , by what was clear in their life . a true conclusion may sometimes be inferred from false premises : but from true premises the conclusion must ever be true . possibly a good life in the next world , may follow a bad one in this ; namely , where ( though late ) sincere repentance interposeth . but most certain and necessary it is , that a good life here must be crowned with a good condition hereafter . what then though . john baptist lost his head by herods cruelty , he still held his head in the apostles phrase , col. 2. 19. by a lively faith continuing his dependance on , and deriving life and comfort from jesus christ , in which respect he may be said to have dyed in peace . there is a sharp and bitter passage in scripture , luk. 9. 23. and yet if the same be sweetned with a word or two in my text , it may not only easily be swallowed , but also will certainly be digested into wholsome nourishment : the words are these , and let him take up his cross daily and follow me . his cross ; some will say , i could comfortably comport my self to carry such a mans cross , his is a slight , a light , and easie ; mine a high , a huge and heavy cross . oh but children must not be choosers of that rod where with they are to be corrected ; that is to be let alone unto the discretion of their father . men may fit cloaths , but god doth fit crosses for our backs : no cross will please him for thee to take up , but thy cross , only that which his providence hath made thee the proprietarie thereof . well take it up , on this assurance , that the end thereof shall be peace . take up thy cross . is it not enough that i be passive , and patiently carry it when it is laid upon me ? what a tyranny is this for me to cross my self by taking up my own cross ? but god will have it so , thou must take it up : that is , first thou must freely confess that nothing hath befaln thee by chance or fortune , but by gods all-ordering providence . secondly , thou must acknowledge that all afflictions imposed upon thee , are the just punishment of thy sins deserved by thee ; if inflicted more heavily , seeing all things is mercy which is on this side of hel fire . this it is to take up thy cross do it willingly , for it will be peace at the last . the last is the worst word , daily . not that god every day sends us a new affliction , but he requires that every day we should put on a habit of patience , to undergo whatsoever cross is laid upon us . this i conceive to be davids meaning , psal . 73. 14. and chastened every morning . daily , superstitious fryers never esteem themselves ready till they have put on their crucifix , and religious protestants must never accompt themselves ready till they have put on their cross . the papists have besprinkled their calendar with many festivals , having no foundation in scripture , or ancient church history . one day they call the exaltation of the cross , which is may 3. another the invention of the cross , which is september 14. but we must know there is one day of the cross more , day which continueth from the beginning to the end of the year , namely , the assumption of the cross ; every one must take it up daily , do it , & do it willingly , for the end thereof wil be peace . and yet there is a fourth thing remaining in the text , when we have took up our cross we must follow christ ; it is not enough to take it up , and then stand still , as if suffering gave us a supersedeas for doing ; but god at the same time will have our hands , back , and feet of our soul exercised ; hands to take up , back to bear our cross , and feet to follow him ; and happy it is for us , though we cannot go the same pace , if we go the same path with our saviour ; for the end thereof will be peace . o the amiableness of the word peace ! oh the extensiveness of the word end ! peace ? what can be finer ware ? end ? what can be larger measure ? the amiableness of peace , especially to us , who so long have prayed for it , and payed for it , and sought for it , and fought for it , and yet as yet in england have not attained it . for the tragoedy of our war is not ended , but the scene thereof removed , and the element only altered from earth unto water . surely had we practised davids precept , psal . 34. 14. eschew evil and do good . seek peace and ensue it , before this time we had obtained our desire . it is to be feared we have been too earnest prosecutors of the last , and too slow performers of the first part of the verse : great have been our desires , but small our deeds for peace . had we eschewed evil and done good , god ere this time , would have crowned our wishes with the fruition of peace . the marriners act. 27. 30. ( men skilful to shift for themselves at sea ) had a private project for their own safety , namely , to quit their crazie ship , ( with the souldiers and passengers therein , ) and secretly to convey themselves into the boat . but their design miscarried being discovered by s. paul to the souldiers , who cut the ropes of the boat , and let her fall off . all men ought to have a publick spirit for the general good of our nation , the success where of we leave to the al-managing providence of the god of heaven and earth . but i hope it wil be no treason against our state , and i am sure it wil be safe for us , who are but private persons to provide for the securing of our souls , and to build a little cock-boat , or smal vessel of a quiet conscience in our own hearts , thereby to escape to the haven of our own happiness ? we wish well to the great ship of our whole nation , and will never desert it so , but that our best prayers and desires shall go with it . but however providence shall dispose thereof we will stick to the petty pinnace of peace in our own consciences . sure i am , no souldiers shall be able to cut the cables , i mean no forcible impression from without , shall disturb or discompose the peace which is within us . o the extensiveness of the word end ! it is like the widows oyl , 2 king. 4. 6. which multiplyed to fill the number and bigness of all vessels brought unto it , so here bring dayes weeks , months , years , myriads , millions of years end will fill them all , yet it self is never filled , as being the endless end of eternity . we will conclude all with a passage of columbus , when he first went to make discoverie of the new world . long time had he sailed and seen nothing but sea , insomuch as the men and marriners with him begun to mutiny resolving to go no further , but return home again . here columbus with good words and fair language pacified them for the present , perswading them to sail forward for one month more . that month elapsed , he over-intreated them to hold out but 3 weeks longer : that three weeks expired , he humbly and heartily sued unto them , that for his sake they would sail on but 3 dayes more , promising to comply with the resolutions of returning , in case that within those 3 dayes , no encouragement to their contrary was discovered . before the ending whereof they descryed fire , which was to them a demonstration that it was not subjected on water , and w ch invited them for the finding out of those islands , whereby others afterwards discovered the whole continent . whilest we live here below in our bodies , and sail towards another world in our souls and desires , we must expect to meet with much disturbance in our distempered passions : yea , such as sometimes in the hour of temptation will amount to a mutiny ; and much dishearten us when tost with the tempest of afflictions we can make no land , discover no hope of happiness . it must then be our work to still and calm our passions , perswading them to persevere , and patiently to proceed , though little hope appear for the present . not that with columbus we should indent with our souls to expect any set-time of years , months or dayes , ( this were unlawful , and with the wicked , psal . 78. 41. to limit the holy one of israel ) but indefinitely without any notation of time : let us till on our souls by degrees , a while , a little while , yet a very little while to depend on god , and go on in goodness . then at last a pillar of fire , a comfortable light of a conscience cleared through the blood and merits of christ will appear unto us , not only contenting us for the present , but directing us for the future to that bliss and happiness enjoyed by the subject of my text , mark the perfect , behold the vpright ; for the end of that man is peace . amen . finis . pag. 7. l. 4. for ad praevaricationem r. and prevarication , p. 12. l. 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes, typically marginal, from the original text notes for div a85020-e350 * fox acts and monuments , page 1860. * 2 kings 18. 27. notes for div a85020-e760 * see camdens brittania , in northampton shire . * 1 tim. 4. 7. * job 29. 15 * jer. 1. 6. * joel 2. 8. notes for div a85020-e1240 * about the end of his first book on the galatians , theodoret . 2. quest . on joshua . notes for div a85020-e5650 * in his cōment on genesis , chap. 17. notes for div a85020-e8920 * gen. 4. 4. * heb. 11. 4. * harpsfield in his eccl. hist . saec . dec . 5. p. 625 notes for div a85020-e10870 * 1 cor. 14. 20. notes for div a85020-e17380 ‖ augustine epist . 95. ‖ augustine epist . 92. notes for div a85020-e21870 * fox martyrol . p. 1860. notes for div a85020-e28200 * see his life lately printed . two sermons the first, comfort in calamitie, teaching to live well, the other, the grand assizes, minding to dye well / by thomas fuller ... fuller, thomas, 1608-1661. 1654 approx. 332 kb of xml-encoded text transcribed from 171 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a40658 wing f2420 wing f2476 estc r210330 12185328 ocm 12185328 55742 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. a40658) transcribed from: (early english books online ; image set 55742) images scanned from microfilm: (early english books, 1641-1700 ; 890:19) two sermons the first, comfort in calamitie, teaching to live well, the other, the grand assizes, minding to dye well / by thomas fuller ... fuller, thomas, 1608-1661. [6], 77, [6], 223 p. printed for g. and h. eversden ..., london : 1654. "a comment on ruth" has separate t.p. and pagination. reproduction of original in 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 bible. -o.t. -ruth -criticism, interpretation, etc. christian life. sermons, english -17th century. 2002-08 tcp assigned for keying and markup 2002-10 aptara keyed and coded from proquest page images 2002-11 john latta sampled and proofread 2002-11 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion fullers comment on ruth ; with two sermons on speciall occasions . two sermons : the first , comfort in calamitie , teaching to live well . the other , the grand assizes , minding to dye well . by thomas fuller , b. d. london , printed for g. and h eversden , and are to be sold at the sign of the greyhound in pauls chur●h-yard . 1654. to the right worshipfull , and deservedly honoured , the lady elizabeth newton , of charleton in kent . madame , saint paul in the first to the thessalonians , chap. 2. vers . 18. saith unto them , i would have come unto you once and again● , but satan hindred us . i may make use of the former part of his expression , applying it to my frequent intentions to visit the place of your abode , and bestow some spirituall paines therein . but i must not play satan with satan , be a false accuser , to charge on him the frustrating of my design , ( though generally he be a back-friend to all good desires ) but must justly impute it to my owne manifold avocations . may your ladyship now be pleased to see what you expected to heare , and reade what i intended to speake . the first of these sermons was designed for your fore-noones , the latter for your after-noones repast . i am confident you will not measure my respect to you to be the lesse , because the benefit to others may be the greater by publishing thereof ; and request you to accept hereof , not as intende● a full payment for my many obligations unto you , but as tendered in consideration of your forbearance , till i am enabled to expresse my gratitude in a greater proportion . the lord blesse you in your selfe , dayly sanctifying your rare naturall endowments with his choisest graces ; blesse you in your sel●e divided , your worthy husband ; in your selfe multiplyed , your hopefull sonne ; and slowly , but surely , terminate your prosperitie here with endlesse happinesse hereafter : the heartie desire of your ladyships boundant orator , thomas fuller . comfort in calamitie . a sermon preached upon a speciall occasion in s. clements church in london , neere east-cheap . psal. 11. 3. if the foundations be destroyed , what can the righteous doe ? we may observe , that david is much pleased with the metaphor in frequent comparing himselfe to a bird , and that of severall sorts : first , to an eagle , psal. 103. 5. thy youth is renewed like the eagles : sometimes to an owle , psal. 102. 6. i am like an owle in the desart : sometimes to a pelican , in the same verse , like a pelican in the wildernesse : sometimes to a sparrow , psal. 102. 7. i watch , and am as a sparrow : sometimes to a partridge , as when one doth hunt a partridge . i cannot say , that he doth compare himselfe to a dove , but he would compare himselfe , psal. 55. 6. oh that i had the wings of a dove , for then i would flee away , and be at rest . some will say , how is it possible , that birds of so different a feather should all so flye together , as to meet in the character of david ? to whom we answer , that no two men can more differ one from another , then the same servant of god at severall times differeth from himselfe . david in prosperitie , when commanding , was like an eagle ; in adversitie , when contemned , like an owle ; in devotion , when retired , like a pelican ; in solitarinesse , when having no companie , like a sp●rrow ; in persecution , when fearing too much companie [ of saul ] like a partridge . this generall metaphor of ● bird , which david so often used on himselfe , his enemies in the first verse of this psalme used on him , though not particularizing the kinde thereof : flee as a bird to your mountaine ; that is , speedily betake thy selfe to thy god , in whom thou hopest for succour and securitie . quest. seeing this counsell was both good in it selfe , and good at this time , why doth david seem so angry and displeased thereat ? those his words , why say you to my soule , flee as a bird to your mountaine , import some passion , at leastwise a disgust of the advice . it is answered , david was not offended with the counsell , but with the manner of the propounding thereof . his enemies did it ironically , in a gibing jeering way , as if his flying thither were to no purpose , and he unlikely to finde there the safetie he sought for . how-ever , david was not hereby put out of conceit with the counsell , beginning this psalme with this his firme resolution , in the lord put i my trust , how say ye then to my soule , &c. learne we from hence , when men give us good counsell in a jeering way , let us take the counsell , and practise it , and leave them the jeere , to be punished for it . indeed , corporall cordials may be invenomed , by being wrapt up in poysoned papers ; not so good spirituall advice , where the good matter receives no infection from the ill manner of the deliverie thereof . thus when the chiefe priests mocked our saviour , math. 27. 43. he trusted in god , let him deliver him now if he will have him . christ trusted in god never a whit the lesse for the fleere and flout which their prophanenesse was pleased to bestow upon him , otherwise , if mens mocks should make us to undervalue good counsell , we might in this age be mocked out of our god , and christ , and scripture , and heaven ; the apostle iude , verse 18. having ●ore-told , that in the last times there should be mockers , walking after their owne lusts . the next verse presents an unequall combat betwixt armed power , advantaged with policie , on the one side , and naked innoc●nce on the other . first , armed power : they bend their bowes , and make readie their arrowes , being all the artillerie of that age. secondly , advantaged with policie : that they may privily shoot , to surprize them with an ambush unawares , probably pretending amitie and friendship unto them . thirdly , naked innocence : if innocence may be termed naked , which is its owne armour ; at the upright in heart . and now in due order succeedes my text , which is an answer to a tacite objection which some may rayse ; namely , that the righteous are wanting to themselves , and by their owne easinesse and unactivitie , ( not daring and doing so much as they might and ought ) betray themselves to that bad condition . in whose defence david shewes , that if god in his wise will and pleasure seeth it fitting , for reasons best known to himselfe , to suffer religion to be reduced to termes of extremitie , it is not placed in the power of the best man alive to remedie and redresse the same . if the foundations be destroyed , what can the righteous doe ? my text is hung about with mourning , as for a funerall sermon , and containes , first , a sad case supposed , if the foundations be destroyed . secondly , a sad question propounded , what can the righteous doe ? thirdly , a sad answer implyed ; namely , they can doe just nothing , as to the point of re-establishing the destroyed foundation . note by the way , that in scripture , when a question is propounded , and let fall againe , without any answer returned thereunto , that it generally amounts to a negative . thus saith thamar , 2 sam. 13. 13. and i , whither shall i cause my shame to goe ? that is , nowhither : neither citie , court , or countrey , will afford me any shelter to cover my shame , or recover my reputation . prov. 18. 14. but a wounded spirit who can beare ? that is , no meere man by his sole selfe , without gods gracious assistance . math. 16. 26. what is a man profited , if he shall gaine the whole world , ●nd lose his owne s●ule ? that is , nothing at a●l ; w●en he casteth up his audit , he shall finde himselfe a great loser by the bargaine . if the foundations be destroyed , what can the righteous doe ? that is , they can doe just nothing ; bemoane and bewayl● they may ; restore and re-build they cannot , what is so destroyed . before we goe any further , it will be worth our paines to enquire into the time and occasion of this psalme . but here we are left at a losse ▪ and cannot of our selves recover any certaintie , nor meet with others to direct us . the title of the psalme is speechlesse , as to the date and occasion thereof : nor maketh it , with zachariah , any signes when , or why composed ; onely we may be confident , david made it when the church was in some great affliction , and reduced to a dolefull condition . for ( under favour ) i conceive , that the destroyed foundations mentioned in the text , relate not so properly to the civill state as to the church in israel . had this destruction ▪ been principally of temporall concernment , david would have said , what can the valiant champion , or what can the politike states-man doe ? but seeing the question is confined to the righ●eous , it probably intimates , that the desolation complained of , concerned chiefely the cause of the church , religion , and religious persons therein . if one may offer to make a modest conjecture , it is not improbable this psalme might be composed on the sad murther of the priests by saul , 1 sam. 22. 19. when after the slaughter of ahim●le●h the high-priest , doeg the edomite by command from saul , slew in one day fourescore and five persons which wore a linnen ephod . i am not so carnall , as to build the spirituall church of the iewes on the materiall walls of the priests citie at nob , ( which then by doeg was smitten with the edge of the sword ) but this is most true , that knowledge must preserve the people , and mal. 2. 7. the priests lips shall preserve knowledge : and then it is easie to conclude , what an earth-quake this massacre might make in the foundations of religion . there is some difference in the translations , even as much as is betwixt the praeter and future tense . the old translation what have the righteous done ? the new translation what can the righteous doe ? we embrace the latter , as confident that those worthy translators were led thereunto by sufficient reasons from the originall , seeing sextinus amama , a learned forrein critick ( but so long living in oxford , that he perfectly understood the english tongue ) professeth that translation was done usque ad orbis invidiam . and now we proceed to a paraphrase upon the words of the text. if. it is the onely word of comfort in the text , that what is said is not positive , but suppositive ; not theticall , but hypotheticall . and yet this comfort , which is but a sparke , ( at which we would willingly kindle our hopes ) is quickly sadded with a double consideration . first , impossible suppositions produce impossible consequences . as is the mother so is the daughter . therefore surely gods holy spirit would not suppose such a thing , but what was feasible , and possible , but what either had , did , or might come to passe . secondly , the hebrew word is not the conditionall im , si , si forte , but chi , quia , quoni●m , because , and ( although here it be favourably rendred if ) seemeth to import more therein , that the sad case had alreadie happened in davids dayes . i see ●herefore , that this if , our onely hope in the text , is likely to prove with iobs friends , but a miserable comforter . well , it is good to know the worst of things , that we may provide our selves accordingly : and therefore let us behold this dolefull case , not as doubtfull , but as done ; not as feared , but felt ; not as suspected , but at this time really come to passe . the foundations . positiones , the things formerly fixed , placed , and setled : it is not said , if the roofe be ruinous , or if the side walls be shattered , but if the foundations . fo●ndations be destroyed . in the plurall . here i will not warrant my skill in architecture , but conceive this may passe for an undoubted truth : it is possible , that a building setled on severall intire foundations ( suppose them pillars ) close one to another , if one of them faile , yet the structure may still stand , or rather hang , ( at the least for a short time ) by vertue of the complicative , which it receiveth from such foundations which still stand secure . but in case there be a totall rout , and an utter ruine of all the foundations , none can fancie to themselves a possibilitie of that buildings subsistence . what can the righteous ? that is , he that would be righteous , that desires it , that endeavours it , that in gods acceptance through christ , is interpreted to be righteous . otherwise , take the word in the high sense and strict acceptance thereof , for such a one whose righteousnesse is of proofe against gods sharpest and strongest justice , and then the question will not be , what can the righteous doe ? but , where can such a righteous man be found ? what can the righteous ? the righteous indefinitely , equivalent to the righteous universally ; not onely the righteous as a single arrow , but in the whole sheafe ; not onely the righteous in their personall , but in their diffusive capacitie . were they all collected into one body , were all the righteous ( living in the same age wherein the foundations are destroyed ) summed up and modelled into one corporation , all their joynt endeavours would prove ineffectuall to the re-establishing of the fallen foundations , as not being mans worke , but onely gods worke to performe . what can the righteous ? know here , that the can of the righteous is a limited can , confined to the rule of gods word , they can doe nothing but what they can lawfully doe , 2 cor. 13. 8. for we can doe nothing against the truth , but for the truth : illud possumus , quod jure possumu● . wicked men can doe any thing ; their conscience , which is so wide that it is none at all , will beare them out to act any thing how unlawfull soever , to stab , poyson , massacre , by any meanes , at any time , in any place , whosoever standeth betwixt them and the effecting their desires . not so the righteous ; they have a rule whereby to walke , which they will not , they must not , they dare not crosse . if therefore a righteous man were assured , that by the breach of one of gods commandements he might restore decayed religion , and re-settle it statu quo prius , his hands , head , and heart are tyed up , he can doe nothing , because their damnation is just who say , rom. 3. 8. let us doe evill that good may come thereof . doe . it is not said , what can they thinke ? it is a great blessing which god hath allowed injured people , that though otherwise oppressed and straitned , they may freely enlarge themselves in their thoughts . surely , if tyrants might have their will , as the persian king made a law , dan. 6. 7. that none should aske a petition of any god , or man , save of darius , for thirtie dayes ; so they would enact , that none should thinke a good thought of any but of themselves ; and every cogitation against their proceedings should be actionable and punishable . but blessed be god , thoughts are free in the courts and consistories of man , be they never so bad ; no informer can accuse them , no person can indite them , no iurie can be empanelled upon them , no iudge can condemn them , no sheriffe can execute them . god hath made rehoboth , he hath given roome , he hath allowed this liberty to his servants , to spread forth their thoughts ( as hezekiah did sennacheribs letter , 2 king. 19. 14. ) before the lord the only searcher of hearts . thinke they may ; but what can the righteous doe ? doe . it is not said , what can the righteous say ? surely they could say something if it might be heard , acts 19. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a lawful assembly , four things concurring to the making thereof . 1. a free place where 's no feare of a forcible surprise . 2. a competent and convenient time to ●it and furnish themselves to make their just defence ; for gods ordianry servants dare not ( for feare of tempting him ) relie upon the extraordinary promise ( proper to the times of the primitive persecution ) matt. 10. 19. it shall be given you in the same hour what ye shall speak : no , now adayes , gods best saints pretend not so much spirit , but that they must helpe themselves by premeditation . 3. an unpartiall judge , not one an●nias like , acts 23. 2. which will command innocence when beginning to plead , to be smitten on the mouth . truth hath often sought corners , not as suspecting her cause , but as fearing such judges . 4. a silent , docible and unbyassed auditory ; not such as come hither with full intent to carry away the same judgement ( how ●rroneous soever ) that they brought hither , misreporting whatso●●er makes against them . if the righteous in an ●ssembly thu ▪ constituted , may be heard for themselves , they could plead something for their dear clients the destroyed foundations . otherwise alas , what will it boot the larke to plead for its life in the clawes of a kite ; what will it benefit a lamb to traverse his innocence in the pawes of a lyon , where the foresaid necessary requisites to freedome cannot be obtained ? but all they can say ( and give loosers leave to speake ) though it might conduce much to the easing of their own , and perchance the convincing of their enemies hearts ( if not over-hardned , ) yet it contributes nothing to the undestroying of the foundations , in which case , what can the righteous doe ? doe . it is not said , what can the righteous suffer ? this is the honour of christians , that when they cannot find hands lawfully to act , they will find shoulders patiently to beare . the ancient lutherans before luther , were called paterenians , a word that will hardly be reconciled to good lati●e , as being barbarous in the grammer and extraction thereof . yet ● believe i may make it latine sooner then make it english ; justifie the etymologie of the word , sooner then perswade the the practice thereof , to make it free denison of our nation . they were such people whose backs were anvils for their enemies hammer to smite upon . we must not suffer the honour of passive obedience herein to be dead and buried , at least wise we must be mourners at the funeral thereof . the righteous can , will , and shall suffer much ; but alas if the foundations be destroyed , what can the righteous doe ? but now we are met with a giant objection , which with goliah must be removed , or else it will obstruc● our present proceedings . is it possible that the found●tions of religion should be destroyed ? can god be in so long a sleep , yea , so long a lethargie , as patiently to permit the ruines ●hereof ? if he looks on , and yet doth ●ot see these fou●dations when de●troyed ; where then is his omnisciency ? ●f he seeth it , and cannot helpe it ▪ where then is his omnipotency ? if he seeth it , can helpe it , and will not , where then is his goodnesse and mercy ? martha said to iesus , joh. 11. 21. lord , if thou hadst been ●ere , my brother had not dyed . but many will say , were god effectually present in the world with his aforesaid attributes , surely the foundations had not dyed , had not been destroyed . we answer negatively ▪ that it is impossible that the foundations of religion should ever be totally and finally destroyed , either in relation to the church in generall , or in reference to every true and lively member thereof . for the first , we have an expresse promise of christ , math. 16. 18. the gates of hell shall not prevaile against it . fundamenta tamen stant inconcussa sionis . and as for every particular christian , the second of timothy , 2. 19. neverthelesse , the foundation of god standeth sure , ●aving this seale , the lord knoweth them that are his . how-ever , though for the reasons afore-mentioned in the objections , ( the inconsisten●ie thereof with the attributes of g●ds omnipotencie , omnisciencie , and goodnesse ) the foundations can never totally and finally , yet may they partially be destroyed , quo●d gradum , in a foure-fold degree , as followeth . first , in the desires and utmost endeavours of wicked men , they bring their 1. hoc velle , 2. hoc agere , 3. totum posse . if they destroy not the foundations , it is no thanks to them ▪ seeing all the world will beare them witnesse they have done their best , ( that is , their worst ) what their might and malice could performe . secondly , in their owne vain-gloriou● imaginations : they may not onely vainly boast , but also verily beleeve , that they have destroyed the foundations . applyable to this purpose , is that high rant of the roman emperour , luke 2. 1. and it came to passe in those dayes , that there went out a decree from caesar augustus , that all the world should be taxed . all the world ● whereas he had , though much , not all in europe , little in asia , lesse in africa , none in america ; which was so farre from being conquered , it was not so much as knowne to the romans . but hyperbole is not a figure , but the ordinarie language of pride : because indeed augustus had very much , he proclaimeth himselfe to have all the world . thus no doubt herod , math. 2. was confident he had killed all the infants in and about b●thleem , and so had sped and dispatcht the iewish king amongst the rest , when he safely had escaped his furie . thus the persecuting emperours conceited themselves to have destroyed all the bibles in the world , whereof so many were surrendred up unto them by the hands of the traditores ( in plaine english traytors ) deputed by the church to preserve and keepe that treasure ; and yet ▪ bl●ssed be god , a remnant was left , from which the christians at this day have plentifully recruited themselves . thus tyrants please themselves , in reporting that they have destroyed all the foundations of religion , when haply unhappily they have partly ruinated some of them . in such a case , no wonder if fame ( the parasite-generall of gre●tnesse ) trumpets forth the triumphs of tyrants in the largest dimensions . absalom is said to have killed all the kings sonnes , 2 sam. 13. 30. when indeed onely amnon was slaine . thus flatterie will make the most of furies atchievements , and by a synecdoche of the whole for a part , all the foundations shall be reported to be destroyed . thirdly , the foundations may be destroyed as to all outward visible illustrious apparition . the church in persecution is like unto a ship in a tempest ; downe goe all their masts , yea , sometimes for the more speed , they are forced to cut them downe : not a piece of canvas to play with the windes , no sayles to be seene ; they lye close notted to the very keele , that the tempest may have the lesse power upon them : though when the storme is over , they can hoise up their sayles as high , and spread their canvas as broad as ever before . so the church in time of persecution feared , but especially felt , loseth all gaynesse and gallantrie which may attract and allure the eyes of beholders , and contenteth it selfe with its owne secrecie . in a word , on the work-d●yes of affliction she weareth her worst clothes , whilest her best are layd up in her wardrobe , in sure and certaine hope that god will give her a holy and happie day , when with joy she shall weare her best garments . lastly , they may be destroyed in the jealous apprehensions of the best saints and servants of god , especially in their melancholy fits : i will instance in no punie , but in a starre of the first magnitude and greatest eminencie , even elijah himselfe complaining , 1 kings 19. 10. and i , even i onely am left , and they seeke my life , to take it away . where had elijah lived ? did his intelligence or intellectuals deceive him , to be thus mistaken ? his intelligence ! so conversant with gods servants , as to know none of them , but meerely to conceive , that the whole species of gods people was conserved onely in his individuall selfe ? surely , the fault was rather in his intellectuals , and that onely for the present his passion at this time imposed on his judgement , and betrayed him to mistake . the clearest apprehension may lose its way , in the midst of excessive joy , love , griefe , feare , both the last meeting in elijah . stil god had seven thousand hearts belonging to him , whose knees never bowed unto baal : probably some of them might be knowne to elijah , but for the present forgotten by him . whence we observe , first , ●hat no under-officer ( such as elijah was ) in the armie of the church militant , knoweth the list of all the names of those , who at the same time , and in the same place , serve therei● , but onely god the generall , and christ the lieutenant-generall of the armie . secondly , as concealed lands belonged anciently to the king , so many a close , secret , and unsuspected christian ( especially in times of persecution ) belongs onely to the god of heaven . but some will say , why doth god suffer the foundations to come so neere to be destroyed ? is it not at the best some diminution and abatement of his goodnesse ? why will he not prevent this graduall destruction of the foundations , which so much grieveth the godly , and giveth occasion to t●e wicked to triump● ? i answer , this is done for severall reason● concealed in the brest and bosome of divine providence , and for some reasons knowne and communicated to men ; three whereof in humilitie and modestie are here presented unto us . first , to give occasion to christians to exercise their winter●graces ; i count some summer-graces in their hearts , namely such , the principall use whereof is in the time of their prosperitie , as humilitie , moderation , &c. others are winter-graces , as patience , contentmen● , &c. i confesse , that thankefulnesse is seasonable summer and winter , ephes. 5. 20 giving of thanks alwayes for all things : like holly and ivie , greene all the yeare long , it is constantly in the prime thereof . how-ever , that the aforesaid winter graces , and especially patience may have her perfect worke , james 1. 4. no whit abortive in the time , or defective in the members thereof , god in his wisdome will permit that the foundations may be gradually destroyed . secondly , god permitteth the enemies of religion to atchieve such a destruction , that plumped up with their own successe , they may at the last be the fuller sacrifice to his justice . for as he feedeth himselfe dayly on the punishment of leane and common offenders , so his justice sometimes taketh state to feast it selfe as king solomon , 1 kings 4. 23. on faited fowle , on men larded with thriving and batling in their owne villanies , psal. 119. 70. their heart is as fat as grease . abel offered to god , gen. 4. 4. of the fat of his flock . god in like manner sometimes is delighted to offer to himselfe the fattest malefactors , fed in the stall of succeeding wickednesse . thirdly , god permitteth the foundations to be destroyed , because he knowes he can un-destroy them ; i meane re-build them in what minute and moment he pleaseth himself . it is no policie for men to suffer growing evils to encrease , because suddenly they may start past helpe and hope . thus it is not good to dally with danger , and delay with diseases ; venienti occurrite morbo ; it is no wisdome for men to suffer a house to run long to ruine , lest it prove past repaire . but nullum tempus occurrit deo , all times are equally easie for god to recover his right , and sometimes are more for his honour , namely , when he interposeth his power to his greater honour and glory , in that seasonable minute and moment , when men say it is past hope , and give up all for desperate , yea , for lost and destroyed . come we now to that point which we conceive both pertinent to the text , and profitable for our times , namely , to give advice how people should behave themselves , if god should for their sinnes condemne them to live in a time and place wherein the foundations of religion ( so farre as they are destroyable ) should be destroyed . be it here premised , that nothing herein is spoken out of reflection to the present times , to fill the heads or hearts of people with jealousies of any designe as if intended at the present to blow up the found●tions of religion . and yet give me leave to say , that some moneths since had we gone on the same pace we began , a f●w steps farther would have brought all to a sad condition ; so that the lawyers might even have dr●wne up the will of expiring divinitie , and the divines performed the funerals of dying law in this nation . but blessed be god , that since that time con●usion is conf●unded , and some hopes given of a better condition . in a word , if religion be no whit the neerer to the making , in all probabilitie it is something the farther from the undoing thereof . how-ever , grant religion were in never so peaceable and prosperous an estate , yet the sad s●bject we now in●ist on , could not be unseasonable . all spirituall me●t is not to be bought up , and brought in , for our present spending and feeding thereon , but ( as good husbands ) we are to powder up some for the time to come . and seeing none of us know what is to come , and all of us deserv● the worst that may be , it will not be amisse to arme our selves with counsels and cautions , in case god should give us to live in an age wherein the foundations are destroyed . first , enter a silent protestation in the court of heaven , of thine owne integritie , as to this particular , that thou hast not willingly consented to the destroying of the foundations of religion . i say , silent . it is davids counsell , psal. 4. 4. commune with your heart upon your bed , and be still . there may be danger in making a loud protestation ; it may be interpreted , to be the trumpet to sedition . secondly , it may be quarrelled at , as tasting of the leven of the pharisees , which is hypocrisie , for men to make a publique confession of what may seeme to tend to the sinfull praysing ( though indeed it be but the needfull purging ) of themselves . a silent protestation . nothing more difficult , then in dangerous times for innocence it selfe to draw up a protestation with all due caution , so as to give her adversaries no advantage against her . if it be layd too low , the protestor destroyes his owne innocence , and may be accessarie to the robbing himsel●e of his due , and so may die felo de se ▪ of his owne integritie . if it be drawn● up too high , with swelling expressions , the protestor may expose himselfe to just censure , as a libeller against that authoritie before which he entreth his protestation . we cannot therefore be too warie and too cautious ▪ in the making thereof ▪ to observe the golden meane betwixt both extreames . for the better effecting whereof , we will weigh every word in the counsell propounded . in the court of heaven . and that for a double reason : first , because it is a standing court , no danger that it will ever be put downe : secondly , because it is a just court , no suspition that any corruption can ever prevaile therein . of thine owne integritie . he that hateth suretiship is sure , saith solomon , prov. 11. 15. breake not thy selfe , by undertaking more then what thou art able to performe . man may have not onely a charitable opinion ( due from us to all , of whom the contra●ie doth not appeare ) but also a confident presumption of the goodnesse of such with whom they have had a long and intimate familiaritie . yet all this amounts not to that certaintie , to embolden one to undertake a protestation in their behalfe , which he ought to confine to himselfe , of whom alone , and that scarcely too , ( by reason of the deceitfulnesse of mans heart above measure ) he can have any competent assurance , thine owne integritie . as to this particular . confesse thy selfe in other things a notorious sinner , guiltie of sinnes of omission , commission , ignorance , knowledge , presumption , despaire , against god , thy neighbours , thy selfe , in thought , in word , in deed . we reade of the daughters of zelophe●ad , that they pleaded before moses , and gave this character of their dead father , numbers 27. 3. our father died in the wildernesse , and he was not amongst the assembly of them that were assembled against the lord , in the companie of korah , but died in his sinne . meaning , that he was none of those mutineer , not eminently notorious for rebellion ; onely being a sinfull man , as all are , he was mortall with the rest of his kinde . what a comfort will it be , if one can truly avouch it in his conscience to the searcher of hearts ; lord , i acknowledge my selfe a grievous sinner , yet i appeale to thee , that i have not been active in the destroying of the foundations of religion , but opposed it as much as i might ; and when i could doe no more , was a mo●rner in sion for the same ? that thou hast not willingly consented . where know to thy comfort , that god keepes a register in heaven of all such who doe , or doe not consent to any wicked action : and if we may prosecute the metaphor after the manner of men , we may say , on the one side of the booke are set downe the names of such who concurred and consented to wickednesse . on the other side such are recorded , who were on the negative , and by their suffrages did dissent from the same . thus we finde it written , to the eternall commendation of ioseph of arimathea , luke 23. 51. he did not consent to the counsell and deed of them who betrayed our saviour . not willingly . be it here observed , that mens bodie● may be forced to countenance that with their corporall presence , which their soules doth both reluctate at , and remonstrate against . one eminent instance whereof we have , ierem. 43. 5. for in the fore-going chapter , iohanan the sonne of kareah came to ieremiah , pretending desire of advice from him , and promising to conforme himselfe to his counsell in that great question of importance , whether he with the remnant of israel should goe downe into aegypt ? ieremiah disswades them from that journey , as contrarie to the will of god , and threateneth them , in case they undertooke the same . how-ever , we reade in the next chapter , verse 4. that this iohanan , the sonne of kareah , and all the captaines of the forces , were not content to carry downe the remainder of the captivitie into aegypt , but also they tooke ieremiah the prophet , and baruch the sonne of neriah , along with them , for the more credit of the matter , to weare them for a countenance of their wicked designe . captaines of the forces indeed they were ; and here they shewed a cast of their office , violently to force two aged per●ons , contrarie to their owne intentions and resolutions . egregiam verò laudem & spolia amplae refertis . goe cowardly tyrants , erect trophies to your owne victories , make triumphs of your owne valour : a great matter of manhood , a noble conquest , to compell poore ierem●ah the prophet , and painfull baruch his scribe ( each of them by proportionable computation , above sixtie yeares of age ) to returne into aegypt , whilest their mindes , with a contrarie motion to their bodies , went back to ( or rather never removed from ) the land of israel . an eminent instance , that mens bodies may sometimes be forced to doe that which their soules doe detest . secondly , we except such ( from willing consenting ) as have been fraudulently circumvented instrumentally to concurre to the destroying of foundations , cleane contrarie to their owne desires and intents , as erroneously conceiving they supported the foundations , when really they destroyed them . this commonly commeth to passe , by having mens persons in admiration , jude 16. so that possessed with the opinion of their pietie , they deliver up their judgements as their act and deed , signed and sealed ●o them , to beleeve and practice , without denyall , doubt , or delay , whatsoever the others shall prescribe . yet , upon the confession of the faults of such seduced people , god will forgive them , taking off the load from them , and laying it upon their seducers , pittying those innocents who charitably counted others better then they were , and punishing such hypocrites who really were worse then they seemed . we reade , deut. 21. 1. if a man be found slaine in the land , lying in the field , and it be not knowne who slew him ; the elders of the next citie what should they doe ? ( it is not said , they should all meet together , and lay their hands on the dead corps , and it should bleed when the murtherer approached unto it . this sometimes happeneth , but is not ( especially alone ) to be relyed on ; scarce a presumption , no demonstration . ) but after the offering of a solemne sacrifice , these words were to be pronounced by them : our hands have not shed this blood , neither have our eyes seene it . be mercifull , o lord , unto thy people israel , whom thou hast redeemed , and lay not innocent blood unto thy people of israels charge , and the blood shall be forgiven them . in like manner we are confident , that god in his goodnesse will remit their guilt ( on their prayers , and pleading the merits of christ sacrificed ) which meerely have been drawne in instrumentally to destroy the foundations , and have not willingly , wittily , or wilfully had a hand in the killing thereof . secondly , keepe up the destroyed foundations in thine owne house . it was a worthy resolution of ioshuahs , josh. 24. 15. but as for me and my house , we will serve the lord. some will say , what is meant here by house ? i answer ; the fourth commandement , exod. 20. 10. will expound it : thou and thy s●nne , and thy daughter , thy man-servant , and thy maid-servant ( cattell being irrationall , belong not hereunto ) and the stranger that is within thy gates . stranger ? he that partakes under the roofe of thy protection , must submit to the rule of thy devotion . it may be objected , why no mention of the wife herein ? it is answered , the wife is part of the husband , comprized in him , as a parcell of thou . gen. 1. 27. so god created man in his owne image , in the image of god created he him , male and female created he them. why him and them ? why is the number altered ? it is a sad family , wherein this doubt is not dayly cleared . man and wife ( though plurall in persons ) are in affection one flesh ; and being but one , good reason why the result of them both should be stiled him , and not her , denominated from the more noble gender . but to returne to ioshua and his worthy resolution , i and my house will serve the lord ; namely , himselfe , his wife , his children , his servants : surely , he had all these his relations , and all these his relations had reall pietie in them , at leastwise they seemingly pretended it , and ioshua charitably beleeved it : yet i confesse we meet not in scripture with any of their names ; whereas we heare often of iudas in the gospel , and dayly of pontius pilate in the creed . how farre better is it to have our names written , philippians 4. 3. in the booke of life , then to be but barely recorded in the outward letter of the scripture ! thirdly , if thou canst not keepe it up in thine owne house , keepe it up in thine owne chamber . it is said , nehemiah 3. 30. wherein severall persons re-edified the walls of ierusalem , after him repaired meshullam , the sonne of berechiah , over-against his chamber . it is probable , that this meshullam was no house-keeper , but onely a lodger ; yet repairing his part , facilitated the whole . let every owne endea●our at leastwise to keepe up the foundations in his owne chamber , betwixt himselfe and other selfe . fourthly , if thou canst not keepe it up in thine owne chamber , keepe it up in thine owne conscience . the prophets counsell must be practised , micah 7. 5. trust ye not in a friend , put ye not confidence in a guide , keepe the doores of thy mouth from her that lieth in thy bosome . fifthly , remember the dayes of gods right hand , and feede upon the comfortable memorie of what is past . he that hath not hot meat to feede upon , may make cold meat , well hea● , wholesome nourishment ▪ if the present times afford us not contentment , let us with comfort ruminate on those dayes of gods right h●nd ; namely , wherein he hath vigorously and effectually discovered himselfe for his owne honour and his peoples comfort . psal. 77. 1. i will remember the yeares of the right hand of the most high : david being then in an agonie , and readie to despaire . sixthly , pray heartily and trust faithfully in the power and providence of the god of heaven . here it will not be amisse to insert a memorable storie , applyable to our occasion . there were at the same time two princes in germanie , neighbouring in their dominions , and of the same name , though much different in their power and puissance ; namely , frederick , duke of saxonie , of the greatest command of any next the emperour . frederick , bishop of magdenburgh ( inferior to few prelates in germanie ) but utterly unable , without his apparent ruine , to contest with the foresaid duke . now , as luther in his comment on the 228 psalme , briefely summeth up the matter to this effect : the duke pretended a ti●le to some townes in the bishops possession , denounced warre against him next spring , in ●●se resti●ution was not made before that time . withall he sent a secre● agent to marke the bishops motions , and what pre●arations he made for his defence . the agent cunningly wrought himsel●e into the bishops acqu●intance , and wondring to see him make no warlike provision against the time appointed , presumed at last to enquire of him the reason of so great neglect . the bishop returned this answer , that he never intended any martiall resistance , counting it madnesse to fight against him , where 's no human probability to conquer ; mustering of men in this case , was but casting away so many into the gaghs of death . this he was resolved on , to pray , to preach , to visit the churches in his dioces , leaving the event of all to god , to defend the innocencie in his cause . politicians , i know , will censure his designe as silly and weake , which others will behold under a better notion of honest and pious : sure i am , it is most applyable to our purpose . when the godly sadly behold the foundations of religion destroyed , ( so farre forth as they are destroyable ) they make no provision of themselves to set them up againe , as sufficiently assured it is past their power , above their strength , it will cost more , so that they must let it alone for ever . onely this they doe , they will faithfully , and fervently , and constantly pray to god , ( whose glory is concerned in the c●use as much , and more then their good ) in his owne due time to worke out his owne honour , and settle the foundations on their true basis againe . lastly , reflect with comfort upon the words that follow my ●ext , wherein there is crowded as much consolation , as the scantling of so few words can receive , verse 4. the lord is in his holy temple . the lord. notwithstanding all these distempers and disasters , god is not un-lorded : he is not degraded from his dignitie , but remaineth still in full possession , and power , what he was before . the lord is . say not , he was , which all must confesse ; or will be , which the godly doe hope : but the lord is in actuall being . but , where is he , say some ? surely , in some meane and obscure place , where he maintaineth no majestie or magnificence . o no ; he is in his temple , the eminent place of his residence . but this his temple is prophaned and unhallowed , levelled in the dignitie thereof to ordinarie places . indeed , if some men might have their will , it should be so : but he is in his holy temple . in a word , god is not un-lorded , this lord is not un-templed , this his temple is not unhallowed ; and notwithstanding all wicked mens endeavours to destroy the foundations , the lord is in his holy temple . finis . the grand assizes . a sermon preached at saint maries in cambridge . revel . 20. 12. and the bookes were opened . there is not in all the scripture a more lively representation of the last judgement , then in this and the paralel chapter of the prophesie of daniel ▪ foure grand observables present themselves therein . first , verse 11. i saw a great white throne : throne , there is majestie ; great , there is magnificence ; white , there is integritie ; no spot of injustice , no sparke of partialitie shall staine the puritie of that dayes proceedings . god grant , that this throne , white in it selfe , and white in relation to him that sitteth thereon , may prove white to us , that our innocencie thereat in christ may be cleared , and our soules with joy comforted and compleated . otherwise , though the throne be white , the day will prove to guiltie offenders , as it is described , ioel 2. 2. a day of darknesse , and of gloominesse , a d●y of clouds , and of thick darknesse . secondly , the earth and the heaven fled away from his face that sat on the throne : wherein had the harmlesse heaven and innocent earth offended , that should cause the flight ? what if the heathen had superstitiously worshipped the hoast of heaven ? the heavens purely passive therein had never consented thereunto . what if the earth had brought forth thornes and thistles ? she did it not willingly , but cursed and commanded by god , gen. 3. 18. so to doe . alas , both heaven and earth were conscious to themselves of comparative impuritie , and fled like dross from his face who is a consuming fire . see here how poorely the wicked are helped , when they petition the mountaines to fall upon them and cover them . fall upon them ; that is improbable . cover them ; that is impossible . ill are the mountaines able to protect them , when the whole earth cannot defend it selfe ; cannot make good it 's own station , but flyeth away . thirdly , iohn saw the dea● , small and great stand before god. here the extreames , small and great , are expressed , whilest those of middle seized condition betwixt them are implyed . mens nets commonly are so cast ▪ the great fishes break through the threads , and little fishes creep through the holes ; whilest gods drag-net is so large , so strong , so advantagiously cast , neither great nor small can escape it . i saw the dead , small an● great . but why is there here no mention of the living ? our creed , according the analogie of faith , teaching us that god shall judge the quick and the dead . i answer , s. iohn onely took notice of them who were most numerous , and that which was most miraculous . most numerous , the living at the last day being inconsiderable in number to the dead , as being onely the product of one generation . most miraculous . it is usuall and ordinary to see the living arraigned everie assizes and sessions ; but for the dead to appeare before the judges , is most strange , and therefore onely noted by the apostle . the fourth observable in the words of my text ; and the bookes were opened . we read of king william , called the couqueror , that he caused a survey-booke to be made of all the demesne lands in england , which he no l●sse proudly and prophanely then falsly termed d●omesday-booke ; yet was not the same unparti●lly performed , some lands being rated above , and others beneath the true value thereof . behold here the true dooms-day bookes , done without feare or favour , wherein all mens actions were unpartially recorded ; and the bookes were opened . the words are a metaphor borrowed , say some , from mercatorie transactions betwixt buyer and seller , where the debt● are booked : taken , say others , from iudiciall proceedings , where the indictments of malefactors are written and read before the iudge ; and this beares best proportion with the context . take notice herein of the low condescention of the high god of heaven , speaking after the manner of men . should god speake of himselfe as he is , his expressions would be as incomprehensible as his essence . what then is to be done in this case , to make man capable of gods discourse ? either man must be mounted up to heaven , a perfection in this life unattainable , or god of his goodnesse may be pleased to stoope unto earth , which by him is graciously performed . let us not therefore thinke the lower of his greatnesse , but the higher of his goodnesse . let no preachers count it a diminution to their learning , a degrading to their language , to humble themselves to the capacities of their auditories , having so good a precedent ; god the father , as i may say , incar●ating himselfe in his humane expressions : and let people listen the more attentively to gods language herein . when the iewes heard , acts 22. 2. that s. paul spake in the hebrew ( that is , in their owne ) tongue unto them , they kept the more silence : seeing god descends to our dialect , let us attend with the more earnestnesse to what is spoken ; and the bookes were opened . all metaphors in scriptures must tenderly be toucht , lest ( as the wringing of the nose bringeth forth blood ) they ●e ●ortured to speake beyond and against their true intention . but metaphors from gods mouth , speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be handled with much moderation , lest in the prosecution thereof we come into the suburbs of blasphemie . where discretion adviseth us to be cautious in others , devotion c●mmands us to be timorous in following such metaphors . how-ever , we may safely tread in the steps of the scrip●ure , and use such phrases as we find● therein . in the words we may observe five doctrines ; all which , like the linkes in a chayne , depend one upon another . first , god writes downe and records 〈◊〉 actions of me● on earth . secondly , actions thus written are not trusted in loose papers , but bound up . thirdly , actions thus bo●nd up , 〈◊〉 not onely to one , but make many bookes . fourthly , bookes thus made are not prese●tly opened , but for a time kept secret and concealed . fifthly , bookes thus concealed shall not be concealed for ever , but in due time shall be opened . i intend not a particular prosecution of all these parts ; onely i will make a decoction of them all , so to make them more cordiall into one staple doctrin● , when first we have explained something necessarie thereunto . god his writing downe of the actions of earth , proce●deth not from his want of memorie , as if he intended to make use of his notes for the benefit thereof . there be two expressions like in sound , yet so different in sense , that applyed to god , the one importeth blasphemie , the other sound divinitie , namely , ancient , and old. god is termed in daniel , the ancient of dayes , expr●ssing his everlasting continuance from all eternitie : but old he cannot be termed , as appropriated ●o creatures , ( they wax old , as doth a garment ) and carrying in it more then an 〈◊〉 of impairing and decay . god hath all the perfections of age , knowledge , gravitie , wisdome , without the infirmities thereof , weaknesse , frowardnesse , forgetfulnesse . wherefore he reciteth downe mens actions , not out of any necessitie to helpe himselfe to remember them , but partly out of state , ( as ioseph made use of an interpreter , though understanding his brothers language ) partly , that the producing the ●ame in evidence at the last day , may silence and confound the more impudent malefactor . these actions thus written , amount to many bookes , and we finde seven severall bookes mentioned in the scripture . first , the booke of life , whereof frequent mention in gods word , phil. 4. 3. whose names are in the booke of life . this containeth a register of such particular persons , in whose salvation god from all eternitie determined to have his mercie glorified , and for whom christ merited faith , repentance , and perseverance , that they should repent , beleeve , and be finally saved . secondly , the booke of nature . this mentioned by david , psa● . 139. 16. thine eyes did see my substance , yet being unperfect , and in thy booke all my members were written , which in continuance were fashioned , when as yet there was none of them . thirdly , the booke of scripture , and here behold it ; and happie were it for us , could we but as zealously practice it in our hearts , as we can easily hold it in our hands . fourthly , the booke of providence , wherein all particulars are registred , even such which atheists may count triv●all and inconsiderable , math. 10. 30. but the very haires of your head are all numbred : and where is their number summed up ? even in the booke of gods providence . fifthly , the booke of conscience . this booke is gods , as the tr●e owner and proprietarie thereof ; yet so , as he lend●th it to man in this life , to make use thereof . sixthly , the booke of mens actions . hence that frequent expression in scripture , psalme 51. 9. and blot out all mine iniquities : intimating , that all our ill deeds are fairely written , til god in christ doth crosse or delet● them . and if our ill deeds be registred , surely our good deeds be recorded ; god not being like those envious and ill-natured persons ; who onely take notice of what is bad , passe by and neglect what is good in another . seventhly , the ●ooke of mens afflictions . some account this onely a distinct tome , or volume , of the former booke ; others , an intire booke of it selfe , psal. 56. 8. thou 〈◊〉 my s●ittings , put my teares into thy bottle ; are no● all these things written in thy booke ? and if the white teares of gods servants be botled up , surely the red teares are not cast away ; but their innocent blood causelesly shed , shal ( though ●lowly ) yet surely and severely be punished on the causers thereof . these bookes are for a time concealed , and not opened till the day of iudgement . first , because some of them are not finished and compleated till that time ; finis is not as yet affixed unto them : and it is absurd , that a booke should be published before it is perfected . the generations of mankind continuing till th● day of iudgement , such vol●mes as concerne the quick at that day , are not ended till that day . secondly , god conceales them for a while , untill the day of iudge●ent , that then his owne honour may be the more advanced , and his enemies the more confounded at the unexpected opening of these bookes . the maine doctri●e is this : all men must at the last day be tryed , so as to be saved or condemned by the bookes . th● truth hereof will appeare , by an induction of all mankind , which fall under a generall division of pagans and christians . be it here premised , that all mortalitie shall be tryed by one of these two statutes , either the statute of infidelitie , or the statute of vnconscionablenesse . the former we have set downe , marke 16. 16. he that beleeveth , and is baptized , shall be saved ; but he that beleeveth not , shall be damned . by this statute shall no heathen man be tryed , because god is not so austere , ( how-ever others may accuse him ) to reape where he did never some . invincible ignorance shall so farre excuse them , that it shall never be charged on their account , that they never beleeved , who never had the meanes conducing thereunto . the second statute , is the statute of vnconscionablenesse , expressed romans 2. 14 , 15. for when the gentiles , who have not the law ▪ doe by nature the things contained in the law , these having not the law , are a law unto themselves . which shew the workes of the law written in their hearts , their consciences also bearing witnesse , and their thoughts the meane while accusing or else excusing one another . now b● this statute shall all heathen be tryed , that they have been wanting to that light of nature bestowed upon them . in proofe whereof , we divide the heathen into heathen heathen , and civilized heathen . by the former we understand those pure-impure pagans , who are meerly wilde , without any art or learning , to cultivate or instruct them . the southerne point of africa is knowne to mariners passing thereby , by the name of the cape of good hope , which in relation to the natives inhabiting thereabouts , may more truly be termed the cape of sad despaire ; for they are but one degree , or remove , from brute ▪ beasts . yet even these have more light then they have heat , and their naturall vnderstanding dictates unto them many cleare and straight rules , from which their darke and crooked practice doth swerve and decline . for although the morall law may be said to be written in them , ( to use the phrase of a critick ) literis fugi●ntibus , in dull and dimme characters ; partly , because in a great measure obliterated at the first by originall corruption , at the fall of adam ; partly , because defaced since , and ●retted out with the rust and canker ▪ of barbarisme , ( contr●cted by l●ng cust●me in severall degenerating g●nerations : ) ye● still so much of the morall law remaines legible in their hearts , as may convince their practice to be contrarie thereunto . in a word , though they come farr● short of other refined heathen in knowledge , yet their knowledge ( as little as it is ) goeth farre beyond their performances : so that justly they may be condemned , when the bookes are opened , on the stat●te of vnconscionablenesse . civilized pagans succeed ; such , who by art and education ( as anciently the grec●ans and romans , and at this day the persians and chinois ) have scoured over the dimme inscription of the morall law , that it appeareth plaine unto them . such were socrates the pagan martyr , ( put to death for asserting one god ) diogenes the heathen hermite ; plato , their moses , who saw the back parts of god in the doctrine of his id●●'s ; regulus , their abraham , so famous for his faith ( though but a morall one ) kept with the carthaginians ; titus vespasian , their iosiah , who wept at the consideration of the sinnes of the iewes , and gods seve●itie at the sacking of the temple in ierusalem . verily i say unto you , i have not found so much civill performance , no , not amongst many professing themselves to be christians : such wise soveraignes , such loyall subjects ; such valiant generalls , such ●orthie souldiers ; such loving husbands , such dutifull wives ; such provident pare●ts , such obedient children ; such equall masters , such faithfull servants ; such constant friends , such courteous neighbours ; that they discharged all morall relations , to the admiration , yea , envie of all beholders . yet even the best of these , in the strictnesse of gods justice , may be condemned when the bookes are opened . for , grant that in some particular actions they may be said morally to supererogate , even over-doing in goodnesse what was required at their hands , yet in other things they were defe●tive , and fell short of the just measure of gods commands , according to the morall light manifested unto them . that servant doth not his masters will , who being commanded to shut all the doores in the house , doth latch , bolt , lock , barre , and barricado up one or two of them , leaving the rest standing open . so , though some of these heathens may seeme in some particular acts to surpasse themselves , and to be better then the law enjoyneth them , yet in other things they were deficient , and justly condemnable for the same , seeing gods finall sentence shall be passed , not according to some eminent performance of persons , but according to the constant drift , scope , purpose , and tenour of their conversations . besides , some grand vices ( though not so visible to humane eyes ) infected the transcendiaries of their highest atchievements . first , v●ine-glory , and popular applause , the pole-st●rres by which they steered all their actions . had pride been the weapon whereat a duel had been fought betwixt alexander and diogenes , probably the conqueror of the world had been worsted by a poore philosopher . secondly , hypocrisie set a tincture and dye on all their actions . who hath more golden sentences then seneca against the contempt of gold ? yet ( if tacitus and other of his contemporaries may be credited ) none more rich , none more covetous then he ; as if out of designe he had perswaded others to cast away their money , that he himselfe might come and gather it up againe . thus these heathens , for ought we can finde in scripture , are left in a d●mnable , but farre be it from me to say , in a damned condition . when men of my profession were formerly admitted into the commission of the peace , it was fashionable for them to goe off the bench at the assizes , after the iurie had cast , and before the judge did pronounce the sentence of condemnation on malefactors : to shew , that we of the clergi● ought to be men of mercie , taking no delight in the sad , though necessarie part of punitive justice . give me leave so farre to remember this ancient custome , that i may make an improvement thereof for the present occasion . we finde these heathen men cast by the verdict of the scriptures , let my sermon therefore depart in silence , and proceed no further in this point , as to any determining of their finall condition . when haman , esther 7. 8. fell into the displeasure of king ahasuerus , it is said , they covered his face , as of a man that lost himselfe at court , and no pleasing spectacle for others to behold ; it being a ghastly sight to looke on a ( though living man , yet ) dying , y●a , dead favourite . let us cover the faces of these heathen men , as from any further discoursing of their condition , whose sad case may thus briefely be drawn● up , they are left under the wrath of god , and weight of their sinne , and without any ordinarie ●ay to a saviour . i say , ordinarie . i confesse it is a gospel-truth , that in the name of iesu● onely salvation is to be expected ; and it is a maxime no lesse sound then generally received , extra ecclesia●● nulla salus , out of gods church no hope to be saved ; if both be confined to common dispensations , and the regular knowne way of gods manifesting of himselfe . but how farre forth it might please god to reveal● christ to such heathens on their death-beds , by peculiar favour , out of the rode of hi● com●on kindnesse , and how farre fo●th god , as an vniversall creator , may be pleased to indulge unto some ●minent heathen persons , is curious for man to enquire , and imp●ssible to determine . leave we the● therefore to stand , or fall , to their owne master ; onely adding this , that it will be farre better at the last day of iudgement for these christian pagans , as i may terme them , then for many pagan christians amongst us now-adayes , who are worse under the sunne-shine of grace in the gospel , then they by the dimme candle-light of nature . come we now to christians ; where the difficultie is the lesse to prove , that they all shall be arraigned , and may justly be condemned , when the bookes are ope●ed : which will plainely appeare on the serious perusall of the following particulars . first , that to all persons living within the pale of the church , christ hath really and cordially , sine fuco & dol● , without any fraud or deceit , been tendred unto them , under the conditions of faith and repentance , that whosoever beleeveth o● him should have everlasting life : and this will appeare when the bookes shall be opened . secondly , that even the worst of men living under the light of the gospel have at one time or another their heads filled with good notions , and their hearts with good motions ; grace illuminating , wooing , and courting them , as i may say , to lay hold on god in his promises : on the truth whereof , their owne consciences will be deposed ; and so this will appeare when the bookes are opened . thirdly , that god standeth readie , on mans good improvement of the aforesaid illuminating grace , ( though not for the merit of mans performances , but for his owne meere mercie and promise sake ) to crowne their endeavours ▪ with the addition and accession of farther degrees of grace , even such as infallibly accompanie salvation . for i shall never be of their opinions , who parallel gods proceedings with those of adonib●zek , judg. 1. 7. who put seventie kings under his table , there to gather up crummes , which probably did very plentifully fall down unto them ; whereas he before-hand had taken order that their thumbes were cut off : their thumbes i say , which alone of all the fingers are of the quorum , to the gathering or grasping of any thing ; and whose effectuall correspondencie with the rest of the hand , is absolutely necessarie to the taking up of any small thing , especially if ●ying in plano , on a floore , or ●●at place . i say , i must dissent from those who make god such a tyrant , as sportingly and ●pightfully to proffer grace to wicked men , when by a previous act , without any ●ault or refusall of theirs , he hath rendred ●hem incapable of the acceptance of that which he offereth unto them . no surely , god doth no way before-hand maime or ●isable them from enjoying the benefit of ●race tendred unto them ; but on the o●her side , is prepared to encrease their ●●ore , and adde to them , which use the ut●ost of their power to encrease those ta●nts which they have alreadie received . ●nd this will appeare to be true , when the ●ookes shall be opened . fourthly , no man hath made that improvem●nt of grace offered which he ought , and might . many a time he hath stayed at home , when he should have been at church : many times he hath been at church ei●her sleeping , or not attending there : ●any a time he hath attended , yet afterwards forgotten what he heard : many times he hath r●membred it , and it hath been his remembrancer , yet he hath quenched the heat in his heart , and light in his vnderstanding . and all this wi●l appeare true , when the bookes shall be opened . fi●thl● , upon our not improving gods gr●ce ●ffered us in his word , god qui non des●rit , nisi deseratur , who leaves none unlesse he be first left by them , is not bound to adde more grace : yea , he may justly withdraw what he hath given ; and which is more , may judicially harden those from whom his grace is withdrawne , for making no better use thereof when tendred un●o them . and all this shall appear , when ●he ●ookes shall be opened . in a word , the transactions of that day will be a perfect comment on those words of the prophet hosea 13. 9. o israel , thou hast destroyed thy selfe , but in me is thine helpe . all such who are condemned , shall cast the blame thereof on themselves ; whilest those whom god shall be pleased to save , will in their consciences confesse they might most justly be damned , when the bookes shall be opened . and seeing a saviour hath by his death purchased for them repentance , faith , and perseverance to the end , ( because he would not trust the perverse-freedome of their will with the acceptance or refusall of grace ) they shall for ever sing hallelujahs to the praise of the undeserved mercie and goodnesse of god in their salvation . but some will say , how shall god proceed against infants at the last day of iudgement , when the bookes shall be opened ; namely , such infants of christian parents , who dye in so happie a juncture of time , as the intervall betwixt their baptizing , and before it is possible for them to commit actuall sinne ? for will some say , the bookes , when opened , are effectually not opened in relation to them ; all the bookes will be but blankes and white paper , as containing no charge against them . for firs● , for originall sinne some hold , that that in baptisme is washed away ; and all the world will be their compurgators , that such infants neither have nor can commit actuall transgression : and therefore how can god with justice proceed to the condemnation of such innocents ? this argument hath prevailed so farre with some learned and religious divines , as to make them charitably judgemented of the finall estate of all such infants . give me leave to stand neuter in this point : onely this i will adde , if god in the last day should be pleased to condemne some of such infants , he will render such a reason thereof , rom. 2. 5. in that day of the revelation of the just judgement of god , as shall appeare satisfactorie to angels , men , and devils , to the admiration of the good , and confusion of the bad , who shall be present thereat . and here give me leave to discover dange●ous error , lurking in the brests of most men ▪ we are generally jealous , that god at the last day will not come off with that credit which we could wish and desire : we suspect , that his name will haerere ad metas , that his iustice will not appeare so cleare as we both desire and expect , if he should condemne such and such persons whom we in our narrow apprehensions conceive uncondemnable , according to the proportion of justice , as we doe measure it . but know , that this suspition hath a double mischiefe therein . first , the owners thereof are jealous over god with an ungodly jealousie , fearing where no feare is ; and it proceedeth from a principle of atheisme , seeing it springeth from the same root , to denie a god , and doubt , that god will appeare just in manifesting his owne proceedings . secondly , this takes off mens thoughts , to take care for themselves , what they shall plead in their owne behalfe , and how they shall manage their owne defence at the last day , and maketh them employed where they ought not , troubling themselves about that wherein they are not concerned . if it be a hainous offence , and punishable by the lawes of man , 1 pet. 4. 15. to be a busie-body in other mens matters , how great is the offence , to be busie in the mysteries of the god of heaven ? let us leave it to him to act his own part ; look every man on his owne things , phil. 2. 4. god grant , we may but come off so well at the barre , as god doth at the bench , and appeare righteous by god in christ , whilest god will appeare so of himselfe in himselfe . and here let me advise men to be modest with sobrietie , and not to be over-prying into the mysteries of gods proceedings . the chronicler of the citie of london ( stow in his survey of london , pag. 137. ) telleth us a remarkable storie of one sir iohn champneyes , alderman and major of london , who built a faire house , with an high brick ●ower , in tower-street ward , the first that ever was built in any private mans house , to over-looke his neighbours in the citie . for before his time , there were no towers in that citie , but such as belonged as steeples to churches & covents , or else pertained to the kings palace . but his ambition herein , saith our author , was pub●iquely pu●ished , falling blinde some yeares before his death : so that he who would see more then all , saw lesse then any of his neighbours . take heed of towring thoughts and aspiring inquiries , to mount up , if p●ssible , into gods minde , there to seeke and search the causes of his secret will and pleasure : such curiositie is commonly severely punished , it being just with god to deprive them of that light they have , who affect knowledge above the bounds of sobrietie : such professing themselves to be wise , often become fooles , and forfeit the eyes of their soules , for their immoderate prying into forbidden mysteries . vse 1. are all then to appeare before god , when the bookes are opened ? this serveth in the first place to confute such who conceive god will hold malefactors guiltlesse , because he doth not presently inflict his judgements upon them , ecclesiastes 8. 11. because sentence against an evil work i● not executed speedily , therefore the heart of the sonnes of men is ●ully set in them to d●e evill . these men proceed upon a dangerous mistake , namely , they conceive the bookes to be cancelled , which are onely con●ealed : and because god forbeares , they mistake him , to have forgot to doe justice . there was lately a iudge in england , whom i need not be ashamed to name , as the honour of his robe and profession , viz. ●ustice dodderidge , whom they commonly called the sleeping iudge . indeed , he had an affected drowsie posture on the bench , insomuch , that many persons unacquainted with his custome therein , having causes of concernment to be tryed before him , have even given all for lost , as expecting no justice from a dormant iudge : when he all the while did onely retire himselfe within himselfe , the more seriously to consult with his owne soule about the validitie of what was alledged and proved unto him ; as appeared afterwards by those oracles of law which he pronounced . wicked men , in like manner , erroneously conceive god to be a sleeping god , chiefely on this account , because of the long impunitie of notorious offenders . david himselfe may seeme in some sort guiltie of the same vulgar error , psal. 44. 23. awake , why sleepest thou , o lord ? arise , cast us not off for ever . but god in due time will soundly confute mens mistake herein , and appeare what he is , a slow , but sure revenger of malefactors , in the day when the bookes shall be opened . vse 2. are we all to be tryed in the day when the bookes shall be opened ? let us then labour to get these bookes cleared ( so much as relateth to our particular accompts ) and crossed by the blood of iesus christ , before that day doth approach ; and let us not despise the committing of small sinnes , knowing that many of them quickly swell our accompts . it is a true maxime , qui negligit minima nunquam ditescet , he that neglects small things , shall never make a rich man ▪ who would thinke , that a penny a day should within the compasse of a yeare amount to more then thirtie shillings ? it is incredible , how insensibly many small sinnes greaten and inflame our reckonings , and therefore let us beware thereof . the italians have a proverb , it is good to goe to bed without supping , and to rise in the morning without owing . if physicians will approve the former part for healthfull , good husbands will justifie the latter part for thriftie . but especially it is good divinitie , in relation to our spirituall accompts ; happie he who this night , by the effectuall pleading of christs merits , gaineth of god , before the closing of his eyes , the clearing of his sinnes , that so to morrow morning he may arise dis-engaged and un-indebted for his former offences . lastly , let this teach us to be warie what we doe on earth , as knowing and beleeving , that a memoriall is kept in heaven , of whatsoever we act here below . there is still a project propounded on the royall exchange in london , wherein one offers ( if meeting with proportionable encouragement for his paines ) so ingenuously to contrive the matter , that every letter written , shall with the same paines of the writer instantly render a double impression , besides the originall ; each of which inscript ( for transcript i cannot properly tearme it ) shall be as faire and full , as lively and legible as the originall . whether this will ever be really effected , or whether it will prove an abortive , as most designes of this nature , time will tell . sure i am , if performed , it will be very beneficiall for merchants , who generally keepe duplica●tes of their letters to their correspondents . what here is propounded , is alreadie performed , in relation to our actions , in gods presence . whatsoever we doe , good or bad , at the acting thereof reflects ( beside the principle ) a double representation of the same . one , in the booke of our conscience . the woman of samaria s●id to her ●ellow-citizens , john 4. 29. come see the man that told me all things that ever i did . herein hyperbolicall was her expression : christ told her not all , but many things , and one thing too much for her , ( without her serious repentance ) namely , her unlawfull conversing with him who was not her husband . but this is most true of our conscience ; it will really represent unto us whatsoever we have done , either accusing or excusing us therein . and as sores and wounds doe throb and ake the more in infirme persons , the neerer it draweth to night ; so the older men grow , and the neerer they approach unto their death , the more frequent , constant , and acute will be the prickings and the pinchings of their consciences . the second copie of all our actions is kept in heaven , recorded in gods booke . let all therefore , but especially men in places of legall proceedings , ( whether iudiciall or ministeriall officers therein ) be minded of integritie in their carriage from my text , and the occasion thereof , the grand assizes . let diligent attorneyes so faithfully solicite , let painefull solicitours so honestly agitate , let trustie sheriffes so truly impannell , let honest iurie-men so conscionably give their verdict , let faithfull witnesses so sincerely depose , let the honourable and learned iudges so unpartially passe their sentence , as knowing they must give an account thereof to god in the day when the bookes are opened . amen . finis . a comment on ruth : by t. f. b. d. london , printed for g. and h. eversden , and are to be sold at the sign of the greyhound in pauls church-yard . 1654. to the right worshipfull , the lady anne archer , in the countie of warwick . the apostle to the philippians , chap. 4. v. 15. giveth them this high commendation , none communicated with me concerning giving and receiving , but ye onely ▪ should i apply the same in relation of my selfe to your ladyship , i should be injurious to the bountie of many my worthy benefactours . how-ever ( not exclusively of others , but ) eminently i must acknowledge you a grand encourager of my studies . in publique testimonie whereof , i present these my endeavours to your ladiships patronage . indeed they were preached in an eminent place , when i first entred into the ministerie , above twentie yeares since , and therefore you will pardon the many faults that may be found therein . nor were they intended for publique view , till understanding the resolution of some of my auditors to print them ( to their profit , but my prejudice ) by their imperfect notes , i adventured on this seasonable prevention . the lord make his graces flow plentifully from the head of your family , your religious husband , to the lowest skirts thereof , the last and least of your relations , your ladyships in all christian offices , thomas fuller . a comment on ruth . chap. 1. vers. 1. now it came to passe in the dayes when the iudges ruled , that there was a famine in the land , before we enter into these words , something must be premised , concerning the name , matter , end , author of this book . it hath the name from ruth , the most remarkable person in it , to whom god vouchsafed his grace , not onely to write her name in the book of life in heaven , but also to prefix her name before a book of life in earth . the matter may be divided into these two parts : the first chapter sheweth , th●t many are the troubles of the right●●us ; and the three last do shew , that 〈…〉 them out of all . one of the ends is to shew the pedigree of our saviour ▪ otherwise genea●ogers had been 〈◊〉 a loss , for four or five descents in the deducing thereof : another end is , unde● the conversion of ruth the moabitesse , to typifie the calling of the gentiles , that a● he took of the blood of a gentile into hi● body , so he should shed the blood out o● his body for the gentiles , that there migh● be ●ne shepheard , and one sheepfold the authors name ( probably samuel ) i● conceal'd , neither is it needfull it should be known : for even as a man that hath ● piece of gold that he knows to be weight and sees it ●●amped with the kings imag● careth not to know the name of that ma● wh● minted or coined it : so we , seeing this book to have the superscription of caesar , the stamp of the holy spirit , nee● not to be curious to know who was th● pen-man thereof . and now to the words . now it came to passe in the dayes when the iudges ruled , that there was a famine i● the land. observe in the words ; what ? a famine : where ? in the land : when ? in the time that the iudges judged ; the time being set down for the better certainty of the history . quest. is this the land whereof it is ●aid , gen. 49. 20. asher his bread shall be fat , and afford dainties for a king ; which is call'd , deut. 8. 7. a good land of wheat and barley , vineyards and fig-trees , oyle , olive and hony , which is commended , ezek. 20. 6. ●o be a land flowing with milke and hony , the glory of all lands . how commeth it to passe , that thy rivers of oyl are now dammed up ? thy ●treams of wine drained drie ? that there is no bread found in bethlem , the house of bread ? answ israel hath sinned , a fruitfull land maketh he barren , for the sinne of the people that dwell therein . the peoples hard hearts were rebellious to god , and the hard earth proved unprofitable to them : their flinty eyes would afford no tears to bemoan their sins , and the churlish heavens would afford no moystur● to water their earth : man proved unfaithfull to god his maker , the earth proved unfruitfull to man her manurer . obser. famine is ●a heavy punishment , wherewith god ●fflicteth his people ●or their sinnes : that it is an heavie punishment appeareth , because david , 2 s●● . 24. 14. chose the pestilence before it ; for even as zebah and zalmunna , iudg. 8. 21 ▪ chose rather to fall by the hand of gideo● , then by the hand of iether his son , because the childs want of strength would cause their abundance of pain : so better it is to be speedily dispatcht by a violent disease , then to have ones life in ● famin● prolong'd by a lingring torture . that it is inflicted for their sinnes , is shewed , lev. 26. 19. deut. 28. 23. 1 king. 8. 37. and these sinnes most especially procure famin● . 1. idolatry , 1 king. 17. 1. 2 king 4. 36. 2ly . abuse of plenty , the prodigall child , luk. 15. from the keeping of harlots , was brought to the keeping of hoggs . it is just with god to make men want that to supply their necessity , which they have mispended in their nicetie . 3ly . shedding of innocent blood , 2 sam. 21. 1. 4ly . oppressio● of the poor , amos 4. 16. and no wonder if men , to grind the faces of poor people make mony , to which god gave no naturall fruit , to bring forth a monstrous increase , if god cause the earth which naturally should be fruitfull , to become barren and afford no profit . vse 1. it may serve to confut ● such , that when god doth scourge them with famine ▪ ( as blind balaam fell a beating of his dumb beast ▪ when he himself was in fault ) they vent their spite in cursing and railing on the poor creatures , whereas indeed were the matter wel weighed ▪ they might say of all creatures as i●dah did of thamar his daughter-in-law , they are more righteous then ●e : for locusts , mildew , blasting , immoderate drought , and moysture , are the means by which mans sinne is the cause , for which famine is inflicted . and yet in prosperity , we are commonly like hogs feeding on the mast , not minding his hand that shaketh it down ; in adversity , like doggs biting the stone , not marking the hand that threw it . vse . 2. if any desire to prevent or remove a famine , let us prevent and remove the causes thereof . first let us practise that precept , 1 i●h . 5. 21. babes keep your selves from idols . 2ly . let us be heartily thankfull to god for our plenty , who by the seasonable weeping o● the heavens , hath ●aused the plentifull laughter of the earth , and hath sent the former raine to perform the part of a midwife , to deliver the infant corne out of the wombe of the parched earth ; and the latter rai●e to doe the duty of a nurse ▪ to swell and battle the grain . let us not seeth the kid in the mothers milke ▪ let not our want on pallats spoile wholsome meat , before it commeth to the just maturity ; neither let us cast away any good food , but after our saviours example , let us cause the fragments to be basketted up that nothing may be lost . 3ly . let us pray with david , psal. 51. 14. deliver us from blood guil●inesse o lord : and let us seeke that the hoary hairs may not go down to the grave in peace of such as have shed innocent blood , 〈◊〉 lea●t the personal offence of a priva●e man remaining unpunish●d , become the nationall sinne of a kingdom● ) bu● upon the kin● ▪ and upon his seed ▪ and upon his house , and upon his throne shall be peace fo●ever from the lord. lastly , let us be pittifull , and liberall to relieve the distresses of the poor ; for why should our dead tables groan under the weight of needlesse feast upon them ▪ whil's● gods living temples gro●n under the want of necessary food within them ▪ the atheni●n women had a custome to make a picture of famine every yeare , and to drive it out of their city with these words : out famine , in food : out penury , in pl●nty : but let us say in word , and second it in deed ; out sin , in sanctity : out propha●esse , in ●íety : and then we shall see , that as long as our king reig●eth , there shall be no famine in our land. but however god shall dispose of us for outward blessings , i pray god keepe us from that ●●●le fami●● , mentioned ●●os 8. 12. that w● living under the nor●hern heavens should wander to the east , ●nd run to and fro to seek the word of the lord , and should not find it ; but may the light of the gospell remain with us on earth , as long as the faithfull witnesse endureth in heaven . and a certain man of bethlehem-judah went to sojourne in the country of moab , these words containe a journey or removall , wherein observe ; who went ; a certai● man : whence ? from bethlehem-iudah : whether ? to sojourn● in moab . we shall have a fitter occasion to speak of the party removing hereafter . i begin with the place from whence he went , bethlehem-iudah . this w●● the place , nigh to which ●●chel as she was travelling fell into travail ▪ and ended her journey to heaven , in the ▪ midst of her journey on earth : there was ▪ another of the same name in z●bulo● , 〈◊〉 19. 15. and therefore iu●●h is added for ▪ difference and distinction . observ. the holy spirit descends to our capacity , and in s●ripture doth multiply words to make th● matter the plainer : let thi● teach the sons of levi , when they deliver one doubtfull and ambiguous doctrine , which may admit of severall constructions , so that there is danger 〈◊〉 that peopl● may mistake their meaning , to de●ur a while on such a point , and not to be niggardly of their words , till they hav● blotted all doubt and difficulty out of it . herein they shall follow god for their pattern , who least bet●lehem i● my t●●● ▪ should be confounded with bethlehem in zab●lon , addeth for distinction bethlehemi●dah . went to sojourne in moab . the prodig●ll child complained , lu● . 15. how many hired servants of my father have bread enough , and i die for hunger : so here we see that the uncircumcised moabites , gods slaves and vassalls , had store of plenty , whilest israel , gods children ( but his prodigal children , which by their sinnes had displeased their heavenly father ) were pinched with penurie . observ. hence we gather , god oftentimes denyes outward blessings to his children , when as he vouchsafeth them to the wicked : the wicked mans eyes start out with fatnesse ; davids bones scarce cleave to his flesh : ahab hath an ivory house , th● godly wander in dens and caves of the earth ; the rich glutton fareth deliciously every day , whilest the godly , psal. 107 ▪ ●ere hungry and thirsty , their s●ul fainted in them : h● was clothed in purple and fine linnen , whilest the godly wander up and down in sheep skins ; and well may they wear their skins without them , that carry their innocency within them ; and the reason thereof is , because judgement begins at the house of the lord , whilst the wicked have their portion in this world . vse . let us not judge according to outward appe●rance , but judge righteous judgement , least otherwise we condemn the generation of gods children , if we account outward blessings the signs of gods favour , or calamities , the arguments of his displeasure : neither let the afflicted christian faint under gods heavy hand , but let him know to his comfort , god therefore is angry in this world , that he may not be angry in the world to come , and mercifully inflicteth temporall punishment , that he may not justly confound with eternall torment . but here ariseth a question , whether elimelech did well to go from bethlehem-judah , into the land of moab ? for the better satisfaction whereof , we will suppose a plain and honest neighbour thus disswading him from his departure . dissw●sion . give me leave neighbour elimelech to say unto thee , as the angel did to hagar , whence commest thou ? and whether goest thou ? wilt thou leave that place wher● gods worship is truly professed , and go● into an idol●trous country ? woe is the● that must dwell in moab , and be an inhabitant amongst the w●rshippers of melchom : indeed our father abraham came out of vr of the chaldees , an idolatrous country , to come into the land of c●n●an ; but why shouldst thou go out of the land of canaan into an idolatrous country ▪ where thou shalt have neither priest nor pr●phet , nor passeover . yea , what most is to be feared , your frequent conversing with the people of the country , will at length bring you into a love and liking of their superstitions , and so draw gods anger against you ; wherefore reverse your intent of removing , least while thou seek ' st to store thy body , thou starve●t thy soul ; rather venter the breaking of the casket , then the loosing of the iewel , and go not from bethlehem-iudah , unto the land of moab . answer . to this elimelech might answer ; your disswasion doth somewhat move me , but not remove my resolution ; i do not forsake my country , but am forced from it ; god hath with-holden the wine and the winepresse , and if i stay , i am likely to starve ; i conceive it therefore to be my bounden duty to provide the best means for my family , and following the examples of isaac's going into gerah , and iacobs going down into egypt in the time of famine ; i intend to remove to moab . and though i shall be divided from the visible congregation of israel , yet shall i with my family still remain the lively members of gods true church . for first i intend to carry with me the ●ive books of moses ( they will be no great burthen , being comprised in so small a volum ) and according to my poor ability , out of them will i instruct my family , whilst my deare wife naomi , and dutifull children ▪ maclon and chilion , will be diligent to heare and practise what i propound unto them : i confesse we shall have no outward sacrifices , ( because i am not of the tribe of levi ) yet may we offer unto god prayers and praises , which god no doubt will as graciously accept , as of a bullock that hath hornes and hoofes : thus hope i to have a little church in mine own house ; and i know , where two or three are met together in th● name of god , there he will be in the midst of them . whereas you object , i should be in danger of being defiled with their idolatry , i will be by gods grace so much the more warie , watchfull and vigilant over my wayes ; we see the flesh of fishes remaineth fresh , though they alwaies swim in the brackish waters , and i hope that the same god who preserved righteous lot in the wicked city of sodome , who protected faithfull ioseph in the vicious court of pharaoh , will also keep me unspotted in the midst of moab , whether i intend speedily to go , not to live , but to lodge ; not to dwell , but to soj●urne ; not to make it my habitation for ever , but my harbour for a season , till god shall visit his people with plenty , when i purpose to return with the speediest conve●iency . thus we see elimelech putting the dangers of his removall in one scale , the benefits thereof in another ; the beam of his judgement is ju●●ly weighed down to go from bethlehem-iudah , into the land of moab . observ. it is lawfull for men to leave their native soyle , and to travell into a forraign country , as for merchants , provided alwaies , that while they seek to make gainfull adventures for their estates , they make not sheepwrack of a good co●science . 2ly . for embassadors , that are sent to see the practises and negoci●tions in forraigne courts . 3ly . for private persons , that travell with an intent to accomplish themselve● with a better sufficiency to serve their king and country ; but unlawfull it is for such to travell , which dinah like , go only to see the customes of severall countries , and make themselves the l●ckie● to their own humorou● curiosity : henc● commeth it to p●sse , when they returne , it is justly questionable , whether their clothes be disguised with more foolish fashions , or bodies disabled with more loathsome diseases , or souls defiled with more notorious vices ; having learned jealousie from the italian , pride from the spaniard , lasciviousness● from the ●rench , drunkennesse from the d●tch ; and yet what need they go so farre to learn so bad a lesson , when ( god knows ) w● have too many schooles , where it is taught here at home . now if any do demand of me my opinion concerning our brethren , which of late left this kingdome to advance a plantation in new england ; surely i thin● , as st. paul said concerning virgins , he had received no comma●dment from the lord : so i cannot find any just warrant to incourage men to undertake this removall ; but think rather the counsel best that king ioash prescribed to amaziah , tarry at home : yet as for those that are already gone , farre be it from us to conceive them to be such , to whom we may not say , god speed , as it is in 2 ioh. vers . 10. but let us pitty them , and pray for them , for sure they have no need of our mocks , which i am affraid have too much of their own miseries : i conclude therefore of the two englands , what our saviour saith of the two wines , luk. 5. 39. no man having tast●d of the old , presently desireth the new ; for he saith the old is better . he , and his wife , and his two sons . vers. 2. and the name of the man was elimelech , and the name of his wife , naomi , and the name of his two sons , mahlon and chilion , ephrathites of bethlehem-judah , and they came into the country of moab , and continued there . these words contain ; first , the principall party that undertook the journey . 2ly . his company , described by their relations ; his wife , and children , and by their names , naomi , mahlon , and chilion . 3ly . the successe of his journey ; when he came into the land of moab , he continued there . now whereas elimelech took his wife and children along with him : from his practise we gather this observation . observ. it is the part of a kind husband , and of a carefull father , not onely to provide for himselfe , but also for his whole family . gen. 2. 24. a man shall cleave to his wife , and they two shall be one flesh , ephe. 5. 25. husbands love your wives — for no man as yet hated his own flesh , 1 tim. 5. 8. if any one provideth not for his own family , he denyeth the faith , and is worse than an infidell : this made abraham to take with him at his removal , his meek sarah ; isaac , his wife rebecca ; iacob , his fair rachel , and fruitfull leah ; and ioseph , mat. 2. took with him mary , his espoused wife , and our saviour , his supposed sonne . and when pharoah , exod. 10. 9. offered moses with all the men of israel to go out of egypt , but on condition , they should leave their wives and children behind them ; moses refused the proffer : he would either have them all go out , or else he would not go out at all . vse . it confuteth such cruell husbands and carelesse parents , who if so be with iobs messengers , they onely can escape alone , they care not though they leave their wives & children to shift for themselves ; like the ostridge , job . 39. 14. who leaveth her eggs in the sand , and so forsakes them . surely the two kine which drew the arke of god out of the land of the philistines to bethshemesh , 1 sam. 6. 12. shall rise up at the day of iudement and condemn such cruell parents : for it is said of them , that as they went along the high way , they did pittifully low by that querulous ditty , as nature afforded them utterance , with witnessing and expressing their affection to their calves shut up at home : o that there should be such humanity ( as i may terme it ) in beasts , and such beastlinesse in many men . remember this you that fit drinking and bezzling wine abroad , whilst your family are glad of water at home , and think thus with your selves , to what end is this needlesse wast , might it not have been sold for many a penny , and have been bestowed on my poor wife and children . observ. secondly , whereas we find naomi and her sons going with elimelech , we gather ; it is the duty of a dear wife , and of dutifull children , to go along with their husband and parents , when on just cause they remove into a forraign country . it was an unmanly and cowardly speech of barak to deborab , judg. 4. 8. if thou wilt go with me , then will i go ; but if thou wilt not go with me , then will i not go : but it would be a gracious resolution of a grave matron and her children ; husband , if you be pleased to depart , i will be ready to accompany you ; father , if you be minded to remove , i will attend upon you : but if you be disposed to sta● , i will not stir from the p●ace where you abide : otherwise if ●he wife refus●th to go along with her husband , what abraham gen. 24. 8. said to the servan● in another case , is true in this respect ; but i● the woman will not be willing to follow thee , then thou shalt be clear from thine oath ; if the wife be so peevish and perverse , th●t she will not go along with her husband , who propoundeth lawfull means unto her to relieve her wants ; then is he acquitted from the oath he made her in marriage , when he plighted his troth unto her , in sicknesse and in health , to maintain her . question . but methinks i hear the widows and orphants crying unto me , as the souldiers to iohn bapti●● , but what shall we do ? luk. 3. it is true , saith the widow , that kind husbands a●e to provide for their wives , but alas we have no elimelech's to carry us into a forraign country in the time of famine ; indeed saith the orphant , it is the fathers duty to provide for his children ; but my parents are dead long ago , i have not as samuel had , a mother hannah every year to bring me a new coate ; what shall we do in this our distresse . answer . answer , use the best means you can , and for the rest , relie on gods providence , who is said , psal. 10. 20. to help the fatherlesse and poor to their right , psal. 68. 5. to be a father to the fatherlesse , and to defend the cause of the widow , even god in his holy habitation : who will deale with thee as he did with david , when my mother and father forsooke me , the lord cared for me . so much for elimelech's company described by their relations : we should come now to speak of their names , where we might take occasion to speak of the antiquity , and use of names , but that hereafter we shall have better conveniency to treat thereof , in those words , call me not naomi , but call me marah : we come therefore to the successe of elimelech's journey ; and they came into the cou●try of moab , and they continued there . the meaning is , that the moabites afforded them harbour without any molestation . observ. from whence the observation is this ; we ought to be hospitall and courteous to receive strangers . first , because god in severall places of scripture enjoyneth it , exod. 23. 9. levit. 19. 33. 2ly . because god apprehendeth all courtesie done to a stranger as bestowed on himselfe ; he that receiveth you , receiveth me , &c. i was a stranger and ye harboured me , mat. 25. and then if we entertain strangers , it may be said of us not onely as it is of lot and abraham , heb. 13. 2. that we entertained angels , b●t that we entertained god himselfe unawares . 3ly . because it spiritually considered , we our selves are strangers with the patriarks , heb. 11. we have here no abiding city , but seeke one from above , whose b●ilder and maker is god. i beseech you as strangers and pilgrims , 1 pet. 2. 11. lastly , because of the uncertainty of our own estates , for thou knowest not what evill shall be upon the earth , it may be we that now relieve strangers , hereafter our selves being strangers may be relieved by others . vse . let us not therefore abuse strangers and make a prey of them , making an advantage of their unskilfulnesse in the language , and being unacquainted with the fashions of the land ; like laban that deceived his nephew iacob in placing leah for rachel , and to cloak his cheating , pleaded it was the custome of the country : wherefore rather let us be courteous unto them , least the barbarians condemne us , who so courteously intreated s. paul , with his shipwrackt companions , and the moabites in my text , who suffered elimelech when he came into the land , to continue there . vers. 3. 4. 5. and elimelech naomies husband dyed , and she was left , and her two sonnes , &c. in these words we have two marriages ushered , and followed by funeralls : i will begin there , where one day all must make an end , at death ; and elimelech naomies husband dyed . i have seldom seen a tree thrive that hath been transplanted when it was old , the same may be seen in elimelech , his aged body brooks not the forraign aire ; though he could avoid the arrows of famine in israel , yet he could not shun the darts of death in moab : he that lived in a place of penury , must die in a land of plenty : let none condemne elimelech's removal as unlawful , because of his suddain dea●h , for those actions are not u● godly which are unsuccessfull , nor those pious which are prosperous , seeing the lawfulnesse of an action is not to be gathered from the joyfulnesse of the event , but from the justnesse of the cause , for which it is undertaken . observ. 1. hence we observe , that god can easily frustrate our fairest hopes , and defeat our most probable projects , in m●king those places most dangerous , which we account most safe and secure , causing death to meet us there , where we think furthest to flie from it . observ. 2. 2. we see that no outward plenty can priviledge us from death ; the sand of our li●e runneth as fast , though the hour-glass be set in the sunshine of prosperity , as in the gloomy shade of affliction . and she was left and her two sons . here we see how mercifully god dealt with naomi , in that he quenched not all the sparks of her comfort at once ; but though he took away the stock , he left her the stems ; though he deprived her as it were of the ●se of her own leggs , by taking away her husband , yet he left her a staffe in each of her hands , her two sons to support her . indeed afterwards he took them away , but first he provided her a gracious daughter-in-law : whence we learn , god powreth not all his afflictions at once , but ever leaveth a little comfort , otherwise we should not onely be pressed down , but crush't to powder under the weight of his heavy hand . and they tooke them wives of the women of moab , &c. here we see the fashion of the world , mankind had long ago decaied , if those breaches which are daily made by death , were not daily made up by marriage . but here ariseth a question , whether these matches were lawfull ? for answer whereof , we will suppose naomi disswading her sonnes on this manner . disswasion . what , my sonnes ? and what , persons of my wombe ? and what , the sonnes of my desire ? give not your strength to strange women , and your wayes to that that destroyed men . it is not for you o mahlon and chilion , it is not for you to marry moabites ; nor for the sonnes of an isra●lite t● marry the daughters of the uncircumcised . remember my sonnes what god saith by the mouth of moses , deut. 7. 3. thou shalt not make marriages with them , thy daughter shalt thou not give to his sonne , nor take his daughter to thy sonne , for they will turn away thy son from following me , to serve strange gods , so will the anger of the lord be kindled against thee to destroy thee suddenly . take he●d therefore least long looking on these women , you at length be made blind , least they suck out your souls with kisses , and snake-like , sting you with embraces : curb your affections untill you come into canaan where you shall find varietie of wives , who as they come not short of these for the beauties of their bodies , so they farre go beyond them for the sanctitie of their souls . answer . to this disswasion , thus might her childeren answer : we thank you deare mother for your carefulnesse over our good ; but we must intreat you not to interpret it undutifulnesse , if upon good reason we dissent from your judgement herein . in the place by you cited , marriages are forbidden with such strange women as are of a stubborn obstinate and refractory nature , such as are likely to seduce their husbands ; whereas you see the mild , towardly , and tractable disposition of these women we meane to make our wives ; we hope to plant these wild branches in gods vineyard , to bring these straggling sheep to his fold , to make them proselytes to our religion : besides , this marriage will be advantagious for us , thereby we shall endeare our selves into the moabites affections , they will use us the more courteously , when we have married one of their own kindred . ●ut methinks my tongue refuseth to be any longer the advocate of an unlawfull deed , and my mouth denyeth to be the orator of an unjust action : when i have said what i can for the defence of their marriage , i shall but make a plaster too narrow for the sore , the breach is so broad i cannot stop it , though i may dam it up with untempered morter . nothing can be brought for the defence of these matches , something may be said for the excuse of them , but that fetcht not from pietie , but from poliey ; not certain , but conjecturall ; yet here may we see th● power and providence of god , who made so good use of these mens defaults , as hereby to bring ruth , first to be a retainer to the family of faith , and afterwards a joyfull mother in israel . this is that good chymick that can distill good out of evill , light out of darknesse , order out of confusion , and make the crooked actions of men tend to his own glory in a straight line , and his childrens good . i speak not this to defend any mans folly in doing of evill , but to admire gods wisdome , who can bring good out of evil : and surely he that will turn evill to good , will turn good to the best . and they dwelled there about ten years . here we have the term of naomi's living in moab , and the families lasting in israel , ten years : we read of a famine for three years , 2 sam. 21. of three years and a half , 1 king. 17. of seven years , gen. 42. as also 2 king. 8. but this ten years famine longer then any ; seven yeares which iacob served for rachel , seemed to him but a short time ; but surely those ten yeares seemed to the afflicted israelites , and to the banished naomi , as so many millions of years . observ. god doth not presently remove his rod from the back of his children , but sometimes scourgeth them with long-lasting afflictions : the reason is , because we go on and persist so long in our sinnes ; and yet herein even mercy exalteth her selfe against judgement : for if god should suffer the fire of his fury to burn , so long as the fuell of our sinnes do last , lord , who were able to abide ? were the dayes of our suffering , appor●ioned to the dayes of our living , no flesh would be saved , but for the elect sake , those dayes are shortned . vse . beare with patience light afflictions ; when god afflicteth his children with long lasting punishments ; mutter not for a burning f●aver of a fortnight , what is this to the woman that had a running issue for twelve years ; murmur not for a twelve moneths quartain ague , ' is nothing to the woman that was bowed for eightteen years ; nor seven years consumption , to the man that lay thirty eight years lame at the pool of bethezda . and mahlon and chilion died also b●th of them . it was but even now that old elimelech was gone to bed ; see , his sonnes would not sit long up after the father ; onely here is the difference , he like ripe fruit fell down of his own accord ; they like green apples , were cudgel'd off the tree . observ. even young men in the prime of their age , are subject to death ; the sons of iacob when they came to the table of ioseph sat down , the eldest according to his age , and the youngest according to his youth ; but death observes not this method , she takes not men in seniority , but sometimes sends them first to the buriall that came last from the birth , and those that came last from the wombe , first to their winding sheet . there were as many lambs and kids sacrificed in the old testament , as goats and old sheep ; but surely more there be that die in infancy and in youth , then of those that attain to old age . vse . remember thy creator in the dayes of thy youth : you whose joynts are knit with sturdy sine ws , whose veines are full of blood , whose arteries are flush't with spirits , whose bones are fraught with marrow ; obediah-like , serve god from your y●uth , put not the day of death far from you ; think not your strength to be armour of proof against the darts of death , when you see the corslet of mahlon and chilion shot through in the left ; so mahlon and chilion died both of them . and the woman was left of her two sons and of her husband . before we had the particular losses of n●omi , now we have them all reckoned up in the totall sum ; a threefold cable , saith solomon , is not easily broken , and yet we see in naomies threefold cable of comfort twisted of her husband and her two sonnes , broken by death : of the two sex , the woman is the weaker ; of women , old women are most feeble ; of old women , widows most wofull ; of widowes , those that are poor , their plight most pittifull ; of poor widows , those that want children , their case most dolefull ; of widows that want children , those that once had them and after lost them , their estate most desolate ; of widows that have had children , those that are strangers in a forraign country , their condition most comfortlesse : yet all these met together in naomi as in the center of sorrow , to make the measure of her misery pressed down shaken together , running over . i conclude therefore , many men have had affliction , none like iob ; many women have had tribulation , none like naomi . vers. 6. then she arose with her daughters in law , that she might returne from the country of moab : for she had heard in the country of moab , how that the lord had visited his people , in giving them bread . these words contain two general parts . 1. gods visiting his people with plenty . 2. naomies visiting of her people with her person . i begin with the first in the order of the words , then she arose with her daughters in law , &c. observ. we must tarry no longer in an idolatrous land , when god offereth us an occasion to returne into our own country : for so long as we tarry in an idolatrous land on a just cause , so long we are in our vocation & in gods protection : but when god openeth us a gap to returne , and we will not through it , we are neither in our calling , nor gods keeping , but must stand on our own adventures ; and who knows not how slenderly we shall be kept , when we are left to our own custody : let not therefore ioseph with his wife and son , tarry any longer in the land of egypt , when he is dead that sought the life of the child . examples we have o● those , which in the dayes of queen mary , fled beyond the seas ; though they were not in a paganish , onely in a forraign country , mr. scorey , cocks , whitehead , grindall , horne , sandys , elmore , gest , iewel ; if fear lent them feet to run when they went away , joy gave them wings to fly when they came home againe : let none therefore pretend in needlesse excuses to linger in the land of egypt , when they may return into the hony-flowing land of canaan . for she had heard in the country of moab . i suppose when any messenger arrived in m●ab , out of the land of canaan , naomie did presently repaire unto him , and load him with questions concerning the estate of her country : how do the iews my country-men ? how faireth it with the bethlehemites my neig●bours ? with boaz my kinsman ? what is the rate of corne ? what the price of oyle ? what the value of wine ? if there be no performance for the present , what promise is there for the future ? though things be bad now , what hope is there , but they will be better hereafter : alas he answers little ; and from his silence and sorrowfull looks , naomi gathers a denial ; but as elijah sending his servant towards the sea , to see what ●igns there were of raine , for six severall times together he returned this answer , there is nothing : but at the seventh time , he brought him the tydings of a cloud rising out of the sea ; so though for nine years naomi had no news but of want and scarcity ; yet the tenth yeare there came a man ( probably he was a good man that brought these good tydings ) who brought her word that the valleys began to laugh and sing with plentie ; and so though the hope that was deferred was the fainting of the heart , yet when it came , it was the tree of life . perchance because the coveto●s jews had made nine parts great for their own profit , and the tenth small to cozen god of his portion : god quite contrary , gave them nine years of scarcity and want , and at length made the tenth of store and plenty . observ. the fame of remarkable accidents will fly into forraign countries ; for if it be bad news , the wicked will be sure to tell it in the gates of gath , and publish it in the streets of askelon : if it be good , the godly will proclaim it in the courts of zion , and disperse it within the walls of ierusalem ; whether good or bad ( if it be of moment and importance ) it will not be covered nor concealed . question , is it lawfull for us to lissen , hearken , and enquire after matters of forraigne countries ? answer , though i would not have men to be like the athenians , to hear or tell some new thing ; yet it is both lawful and laudable for them to enquire after forraigne affairs , whereby they expresse the desire that they have of the welfare of their distant brethren , the members of the same mysticall body : example , nehe. 1. 2. and yet would i have men ( though they lend their ears ) not to bestow their beliefe on every groundlesse report which is blazed abroad . 1. because fame is often untrue , ●●lating 2 sam. 13. that all the kings sonnes are kil'd , when onely amnon is slain , 2. because many there be which with the souldiers , mat. 28. do nothing but invent and disperse lyes to gull over-credulous people : and as many a benighted traveller hath wandred out of his way , whilst he followed for his lanthorn the meteor of foolish fire ; so many a man hath been deceived by embracing of lying relations , instead of true news . yet in case that cushai and ahimaaz confirm the same thing , that variety of messengers from divers places of sundry sides and severall factions , all agree in materiall and substantiall points ; we ought not to be like unbelieving thomas , to trust no more then our eyes have seen , but may rely on the truth of such relations , and ought accordingly to be affected with sorrow if the news be bad , or joy , if the tydings tend to the churches good and gods glory . that god had visited his people . this was the priviledge of the people of the jews , that they were styled gods people , but now ammi is made lo-ammi , and ruchama , lo-ruchama ; and we the gentiles are placed in their roome , let us therefore remember the words of st. paul ; rom. 11. 21. be not high minded , but fear , for if god spared not the naturall branches of the olive , fear that he will not spar● thee also . o that he would be pleased to cast his eye of pitty upon the poor jews , which for 1500. yeares and upwards have wandred without law , without lord , without land , and as once they were , so once againe to make them his people . in giving them bread . by bread , is meant all sustenance necessary for the maintaining of our lives , whereof bread is the chiefest . as the temple of dagon principally leaned on two pillars , and fell to the ground when sampson took them away , so the buildings of our bodies chiefly relyes on bread and water for outward sustenance , which being taken away , cannot but presently decay : let others therefore wish those dishes which curiosity hath invented , rather to encrease then satisfie hunger , which are more delightsome to the eye , then pleasing to the pallat ; yet more pleasing to the pallat , then wholsome to the stomack ; let us pray , give us this day our daily bread . bread is a dish in every course , without this can be no feast , with this can be no famine . observ. gods punishments though they last sometimes long , yet alwayes they end at last : and yet sometimes for the manifestation of his power , and tryall of his childrens patience , he suffers them to be brought into great extremities : abra●ams hand shall be heaved up to slay isacc , before the angell shall catch hold of it : lazarus shall be three dayes dead before christ will rayse him ; the ship readie to ●inke , before our saviour will awake ; peter must be drencht in the water , before our saviour will keepe him from drowning ; s. paul must be in the lyons mouth , before he shall be delivered out of it ; the famine must last ten yeare , before god will give them bread. an example hereof , wee have in our neighbouring churches of germanie , which long have beene afflicted under the tyrannie of their oppressors ; and now at length , a sunne is risen out of the north ; and after a long night , ●he morning beginneth the day : and thou swethland shalt not be counted the meanest amongst the kingdomes of europ● ; for out of thee did a prince arise , who hath delivered the distressed protestants ; who at his first landing , seemed to his enemies an obect fitter of their scorne then opposition ; they thought our youthfull david too unequall a match to coape with their generall , who had bean a man of warre from his youth . but as veritie consisteth not in the pluralitie of voy●●s , so victorie standeth not in the multitude of souldiers ; but god so ordered it , that he that had the best cause , had the best succ●sse . i dare boldly say , that all the protestant princes and states of germanie will be readie truly to say of him what tertullus spake ●latteringly of felix , act. 24. 2 seeing that by thee we enjoy great quietnesse , and that very worthy deeds are ●one unto this nation by thy providence , we alwayes ▪ accept it , and in all places , most noble prince , with all thankefulnesse . but let us turne our prayses of him into prayers for him , that he who hath conquered his foes , may subdue himselfe ▪ not to be puffed up with his good su●cesse . so let all thine enemies perish , o lord ; but let all them that love thee , be as the sunne when he goeth forth in his might : and as ever i have earnestly desired , so now doe i stedfastly hope to see the day , when our naomi ( our worthy naomi , more fruitfull in miseries then in children , and in vertue ; then in both ) shall arise , to returne out of the land of holland , with her prince and progenie , when she shall heare , that in the land of holland god hath visited the palatinate , and given them rest . vers. 7 , 8. and she went out of the place where she was , and her two daughters in law with her , and they went on the way , to returne into the land of judah . and naomi said to her daughters in law , goe , returne each of you to her mother . these words containe the continuation of naomies returne ; wherein we may observe , fi●st , the companie that went with her , her two daughters in law . secondly , the discourse she had with this companie , consisting of a precept in the text , goe , returne each of you to her mother : and of a prayer , in the words following . now , whereas her daughters in law did not take their farewell of naomi at the threshold of their house , but went part of the way with her , we gather , observation . that all offices of kindnesses and courtesies ought to be betwixt the mother in law and the daughter in law , i meane her sonnes wife . and yet looke into the world , and ye shall commonly finde enmitie betwixt them , as saith terence in hessera ; neque declinatam mulierem reperias ab aliarum ingenio ; ità adeò uno omn●s animo socrus oderunt nurus : and their fallings out chiefely proceed from these two causes : first , they contend which should have the greatest right & interest in the man , who is sonne to the one , husband to the other . iudah and israel contested ( 2 sam. 19. 43. ) which should have most part in king david ; the former claiming it , because he was bone of their bone ; the latter pleaded they had eleven parts in him , to iudahs single share . thus mother in lawes and daughter in lawes use to fall out ; the mother , because her sonne is flesh of her flesh , and bone of her bone , pleades it is right , that he should side and second with her ; the daughter in law , because he is her husband , and therefore one flesh challengeth that he should rather take her part : so betwixt them they fill the family with all discord . secondly , they fall out about the managing of the matters in the household , after whose mind they should be ordered : but as s. iames said in another case , beloved , these things ought not to be so ; both these brawles may be easily ended . the first may be taken up by the wisdome and discretion of the sonne in law , who ought so indifferently to poyse his affections betwixt them both , with such dutifulnesse and respect to the one , such love and kindnesse to the other , that neither may have just cause to complaine . and the second controversie may thus be decided : if the mother hath the state still in her hands , good reason it is she should rule the affaires , and that the daughter in law should wait till her mother in lawes naturall death hath paved the succession to the governing of the family : but if the old woman hath resigned her estate , and confined her selfe to an yearely pension , then ought she not to intermeddle with those matters , from which she had willingly sequestred her selfe . were this observed , there would not so many daughters in law rejoyce , when the day of mourning for their mother in law is come ; some whereof say as the wicked said of david , o , when will she die , and her name perish ? now to come to the discourse she had with them : goe , returne &c. where ariseth a question , whether naomi did well , in perswadiug her daughters to goe back unto moab ? for the satisfaction whereof , i will set downe , first , what may be said against ; secondly , what may be brought for her defence . accusation . why naomi , why didst thou quench the zeale of thy daughters , which proffered themselves so willingly to goe with thee ? oh , rayne them not backward with disswasions , but rather spurre them forward with exhortations ; and strive to bring them out of an idolatrous land , to a place where gods worship is purely profest : say unto them , hearken o daughters , and consider , encline your ears , forget also your country , and your own mothers house ; so shall the lord your god have pleasure in you : true it is ▪ ye have a mother in moab , but what of that ; care not for your mother , but care for your maker : care not for her that conceived you , but care for him that created you : tarry not with them , no not so much as to expresse your last love in performing their funeralls ; rather let the dead bury their dead : those that are dead spiritually , let them bury such as die naturally , and come go ye along with me to the land of canaan : thus naomi oughtest thou to have said , and then hadst performed the part , done the duty of a mother ; if whilst thou hadst travelled with them on the way , thou hadst travelled with them till god had been formed in them ; then shouldst thou shine as a double sunne in heaven for saving of two souls , whereas now thou art in a manner accessary to their ghostly murther in sending them back to an idolatrous country . defence . to this accusation naomi might justly answer ; it is my hearts desire and prayer go god , that i may be an instrument of my daughters in laws conversion ; but the wisdome of the serpent , as well as the innocency of the dove is to be used in all our actions , least we draw needlesse danger upon our selves . true it is , my daughters in law proffer to go with me , but here is the question ; whether this is done out of courtesie and complement , or out of singlenesse and sinceritye . now should they through my perswasions , go into the land of canaan , and there live in want and penury , they will be ready to raile on me another day . we may thank naomi for all this , we had plentifull provisions in our own country , but she must have us hither ; she by her restlesse importunitie must wring a constrained consent from us to come into canaan ; all these miseries are befallen upon us through her default . yea , i am affraid , that finding want , that they again will return into their own country to my shame , the scandall of our religion , and the deeper punishment of their own souls . wherfore without their minds would i do nothing , that their going might not be as it were of necessity , but willingly . to which end i will put them to the touchstone , to see whether their forwardnesse be faithfull or faigned , sound or seeming , cordiall or counterfeit ; i will weigh them both in the ballance , hoping that neither shall be found too light . upon these grounds learned men have acquitted naomi from any fault in managing this matter , she doing it onely with an intent to trie them . whence we may observe , that pagans that proffer themselves to become converts , are not without proof presently to be received into the church . and here we may take occasion to digresse a little , to shew how christians ought to behave themselves in the converting of infidels . first , they must strive in their mutuall conversing with them , to season them with a good opinion of their honesty and upright dealing , otherwise their doctrine will never be embraced , whose manners are justly mislik't . secondly , having possessed them with th●s good esteem , they ought as occasion is offered , to instruct them in the rudiments of christian religion ; and to begin with such as are plain and evident by the light of nature , and so in due time to proceed to matters of greater difficulty . lastly , they are to pray to god to give his increase to their planting and watering : for , as athanasius saith , ●t is a divine work to perswade mens souls to believe . but as for the using of tortures and of torments thereby to force them , we have no such custome , nor as yet the churches of god : for though none come to christ but such as his father draws by the violence of his effectuall grace ; yet ought not men to drive or drag any to the pro●ession of the faith : yet notwithstanding , if after long patience and forbearing with them , and long instructing them in the points of religion ; if still these pagans continue refractary and obstinate , then surely the civill magistrate who hath the lawfull dominion over them , may severely , though not cruelly , with iosiah , compell them to come to church , and to perform the outward formalities of gods worship . go then ye bloody jesuites , boast of those many millions of americanes whom you have converted , who were not converted by the sword of the mouth , gained by hearing the gospell , but compelled by the mouth of the sword , forced by feeling your cruelty , witnesse those 70000 which without any catechising in the points of religion , were at once driven to the font like so many horses to a watring trough . indeed i find my saviour , iohn ● . driving the merchants out of the temple with a whip of cords , but never before did 〈…〉 of any which against their wills drave or instructed pagans to the ●ont to be baptized . each to her mothers house . here we see widows if poor , are to be maintained by their parents if they be able . these widows , 1 tim. 5. 16. were not to be burthensome to the church , but ●o be relieved by their own countrie , let parents therefore take heed how they bestow their daughters in marriage : for if they match them to unthrifts and prodigals , will it not be bitternesse in the end ? the burthen will fall heavie on their backs , when their poor daughters with their children must be sent again to their fathers to maintain them . house . widows are to contain themselves within the house , not like the harlot , prov. 7. 12. alwaies in the streets ; but like meek sarah in the tent : whereby they shal sooner gain the love and esteem of others ; for let base and beggerly fellows buy that rascal ware which is hung out at the doors and windows of shops and stalls , whilest men of qualitie and fashion will go into the shop to cheapen the worth of those merchandise as are therein kept secret and conceal'd . and so surely all discreet and grave men will have the highest esteem , and bear the best affection to such women which do not gad abroad to be seen , but with ruth and orpah being widows , keep themselves in their mothers house . vers. 8 , 9. ● the lord shew favou● unto you , as ye have done with the dead , and with me . the lord grant you , that you may finde rest , either of you in the house of her husband . naomi being readie to take her leave of her daughters , faine she would leave them something , for which they might be the better after her departure ▪ but gold and silver she had none , yet such as she had she freely gave unto them ( heartie prayers . ) whence we learne , it is the best expression of a gratefull minde , to pray to god for the welfare of those , at whose hands we have received greater courtesies then we can requite . as ye have done . hence we learne , god in the rewarding of the good deeds of his servants , dealeth with them accordingly as they have done with others . yet farre be it from us to suppose , that in our stained and imperfect works there is any meritorious vertue , which deserveth , that god should proportion a reward unto them : but this freely proceedeth from gods favour ; who to encourage us in well-doing , will not suffer a cup of cold water to passe without its reward . doe we desire then to have dutifull children , and faithfull servants hereafter ? let us be dutifull to our p●rents , faithfull to our masters . on the other side , hath god afflicted us with zibahs to our servants , and with absalons to our sonnes ? let us reflect our eyes on that which is past , and call our selves to account , whether we formerly have not been unfaithfull to our masters , undutifull to our parents : no doubt , we may then take up the confession of adoni-bezek , as i have dealt with others , so the lord hath done to me . with the dead . question . here ariseth a question ; how can one shew favour to the dead , who being past sense , are not capable of kindnesse or crueltie ? answer . the papists ( who leave the soules of most men departing from hence , like absalon's body , hanging betwixt heaven and hell ) expound it , that these women did fast and pray for ●he soules of their deceased husbands , that they might be delivered from torments , and in due time brought to happinesse in heaven . for the confutation of which erroneous exposition , i need say no more , then that the scripture makes no mention of any such middle place , wherein the soules of the godly should be detained before they goe into heaven ; and in matters of faith , every christian may safely say , except i see in the bible the print thereof , or can feel it deduced out of it by undenyable consequence , i will not believe it . it is strange to see what impertinent places are produced by bellarmine , to prove praying for the dead ; as iames 5. 16. confesse your faults one to another , and pray one for another , that ye may be healed ; the effectuall fervent prayer of a righteous man availeth much . then he endevoureth to prove , that the dead pray for the living , from the parable of dives , luke 16. 27. i pray thee therefore father &c. where dives was charitably sollicitous for the good of his surviving brethren : but let the first place in s. iames be perused by impartiall judgements , and it obligeth mutually the dead saints to confes●e to us , as well as we to them ; which being impossible , directeth us to confine the words onely to reciprocall confessing and praying to and for the living . some will say , bellarmine having sufficiently proved purgatorie before , ( which necessarily inferreth prayers for the dead ) he might be the briefer in that subject . it is confessed , many arguments are alledged by him to that intent , though to small purpose ; as psalme 66. 22. we went through fire and through water , but thou broughtest us out into a wealthie place . we answer ; first , the living there speake de praeterito , we went ; not de futuro , we shall goe . secondly , it was literally meant of the children of israel ; they went through the fire , when envassalled to worke in the egyptian brick-kills ; and through water , when miraculously they passed through the red sea. again , they went through fire , when preserved from the stinging of the fierie , they beheld the brazen serpent . thirdly , if from fire in this text any can kindle a purgatorie , others will quench it from the word water , seeing no papists ever fancied a watered purgatorie . they urge the place , matth. 5. 26. thou shalt by no meanes come out from thence till thou hast payd the uttermost farthing ; importing , say they , a possibilitie on satisfaction to be freed thence , that is , from hell fire . answer : vntil there , is not taken terminatively , but extensively ; equivalent to never , or not at all ; paralleled to that place , psalme 57. 1. in the shadow of thy wings will i make my refuge , untill these calamities be over-past . what , would david depart from god , after his deliverance ? would he use him as travellers a bush ? come under it in a storme , and leave it in fair weather ? no surely , david would trust in god untill that time , and at that time , and in that time , and after that time , and at all times . parallel also to that place of matthew 1. 25. and knew her not till she had brought forth her first-borne sonne : it being the constant tradition of antiquitie , according to the proportion of faith , and embraced by the papists themselves , that christs mother lived and died a spotlesse virgin. much stresse he layeth on that passage of the apostle , 2 corinth . 3. 15. he himselfe shall be saved , yet so as by fire . this place , saith bellarmine , is locus utilissimus & difficillimus , most profitable and most hard . we answer , first , in general ; seeing by the iesuit's confession it is so hard a place , it is utterly improbable , that purgatorie ( being of so high concernment to every soule as papists would perswade us ) can be therein intended : for all matters necessarie for men to know and beleeve , wherein the safetie of every single soule is interessed , ( such as purgatorie is pretended to be ) is by the confession of all divines expressed in plaine and pregnant texts of scripture ; for want whereof , bellarmine is faine to shrowd and shelter himselfe under the most obscure places , alledging a text most dark and difficult , by his owne confession . secondly , that fire there meant by saint paul , is affliction in this life . as for such fathers who expounded it de igne conflagrationis , of that fire which should burn up all things at the end of the world ; it makes nothing for the patronizing of purgatorie , in the popish notion thereof . come we now to finde an office , and make an enquirie , how many things a dying godly man leaves behind him in this world : his soule is sent before him ; and revel . 14. 13. from henceforth blessed are the dead that die in the lord. he leaveth behind him , first , his body ; to which we must be kinde , by buriall and ●amentation . secondly , his estate ; to which we must be kinde , by carefull and faithfull administration . thirdly , his children , friends , or kindred ; to whom we must be kinde , by love and affection . fourthly , his faults and failings ; to which we must be kinde , by silence and suppression . fifthly , his memorie and vertues ; to which we must be kinde , by congratulation , ●ommemoration , and imitation . of these in order : for although these words , ye have beene kinde to the dead , are capable of this ●ound sense , you have been kinde to your husbands , who now are dead , whilest they were living ▪ yet because more seemeth imported therein , we will prosecute the aforesaid particulars . i say , first , his body ; to which there is due buriall and lamentation : buriall , and that according to the qualitie and condition wherein he lived . we reade of king hezekiah , 2 chron. 32. 33. they buried him in the chiefest ( in the hebrew , in the highest ) sepulchers of the sonnes of david . it must be allowed , that the sepulcher of david his father , was higher then his ; and next david , hezekia●s . o that heighth might be but measured by true holinesse ! there was an officer amongst the greekes , whose place it was to measure monuments according to the standard of the mens merits therein interred : such officers if used in england , would pare off great parcels from some tombes , more proportioned to the parties wealth then vertues . but nothing could be abated of hezeki●h his monument , all the dimensions whereof were due to his devotion . and lamentation ▪ surely , of all the godly that ever departed this life , gods servants had the least cause to bewayl the death of s. steven : for first , whereas there is a three-fold degree of certaintie of salvation ; first , that of hope , which as the least and lowest , scarce deserveth to be styled certaintie ; secondly , that of evidence , whereby the person clearely in his soule apprehendeth gods favour ; thirdly , that of vision , peculiar to this steven alone , antedating his happinesse with his bodily eyes , being in heaven before he was in heaven : so that as many gates in his wounded body stood open to let out his soule , he beheld alive the heavens opened to receive it . and yet we reade , acts. 8. 2. and devout men carryed steven to his buriall , and made great iamentation over him . observe ; it was not said , they made great iamentation for him , but over him ; they knew him in a happy condition : it was themselves they bemoaned in his death , the sight of his corps sharpening their sorrow , that the infant-church had lost one of her best swadlin●g-clothes . secondly , his estate ; to which we must be kinde , by carefull and faithfull administration . heb. 9. 17. for a testament is of force after men are dead . gal. 3. 15. though it be but a mans covenant , or testament , yet if it be confirmed , no man disanulleth or addeth thereto . no man ? he must either be lesse then man in knowledge , a meere beast ; or more then man in malice , a meere devill . by testament i understand not onely the very words thereof , but also what appeareth to be the testator his will to the conscience of the executor . how many in this kinde are cruell to the dead ? so that some of the legacies bequeathed by them , have had a thumbe or a toe , yea , some an arme or a legge cut off from them . many legacies which came sound forth from the testator , before they could get through the executors have beene more lame , and maimed , then the criples in the hospitall , to whom they have beene bequeathed . thirdly , his children , or ( because mahlon and chilion had none of them ) his kindred or friends ; to whom the living must be kinde , with love and affection . remember the character of the good wife , proverbs 31. 12. she will doe her husband good , and not evill , all the dayes of her life . we have many wives onely negatively good , pleasing and praysing themselves in this , that they doe their husbands no hurt . this will not doe the deed , they must be positively profitable . nor is it said , all the dayes of his life , but all the dayes of her life . what if he dieth , her obligation to him is not cassated or nulled , ( as many wives generally conceive ) but still continueth all the dayes of her life . true it is , she is set free so farre , as she may marry againe in a competent time , without the least shadow of sinne ; yet so , as still obliged to doe good all her life time to the friends , to the children ( if any ) of her dead husband ; and he , if surviving her , reciprocally engaged to doe the like . fourthly , the best men leave faults and failings behind them ; to these the living must be kinde , by silence and suppression . first , of those of whom thou canst say no good , say nothing . secondly , of those of whom thou canst say some good , say no bad . david is a most excellent instance hereof , 2 sam. 1. 24. who could more , or more justly have inveighed against saul then david ? o ye daughters of israel , rejoyce for the death of so great a tyrant , who killed ahimelech the high priest , and fourescore more of gods priests , whose soules were as cleare from treason as the white linnen ephod they wore were from spots : twice i had him at my mercy , once in the cave , once when asleepe ; yet he ( notwithstanding all his faire promises to the contrarie ) was the more cruell to me for my kindnesse to him . no such matter ; david conceales what was bad , remembreth what was good in 〈◊〉 , at leastwise what would make his memorie acceptable with the weaker sex ; namely , his making of gallantrie fashionable amongst them : ye daughters of israel weepe over saul , who clothed you in scarlet , with other delights , who put on ornaments of gold upon your apparell . fifthly , memorie of his vertues : to which three things are due , to make thee kinde thereunto . first , congratulation . i will touch this string but tenderly ; not so much because fearing mine owne fingers , ( as if the lesson should be false i play thereon ) but expecting other mens eares as ill-disposed with prejudice . it is no poperie , nor superstition , to prayse god for the happie condition of his servants departed ; the ancient patriarchs , the inspired prophets , the holy apostles , the patient martyrs , the religious confessors . when the tribe of ruben , gad , and halfe manasses , erected the altar ed at the pas●age over iordan , it startled all the rest of the tribes , as if under it they had hatched some superstitious designe ; whereas indeed , the altar was not intended for sacrifice , but was meerely an altar of memorial , to evidence to posteritie , that these two tribes and an halfe ( though divided from the rest by the river of iordan ) were conjoyned with them in the worship of the same god. in like manner , when some ministers thank god for the departure of his servants , some people are so weake , and some so wilfull , to condemne such for passages of poperie , as if superstitious prayers were made for their departure : whereas , indeed , such congratulation , on the contrarie , speakes our confidence on their present blisse and happinesse , and continueth the church militant with the church ▪ triumphant , as the compleating one intire catholike church of iesus christ. secondly , commemoration is due to the memories of the deceased . hence the an●ient custome of funerall orations continued in our moderne practice , both to the honour of the dead , and profit of the living . thirdly , imitation of their vertues . it hath been a great question amongst such who desire to expresse themselves thankfull to their dead ancestors , of what metall , or matter to make their monuments so as they may be most lasting and permanent . wise men have generally decryed silver and brasse ; not so much , because too costly , ( such may be the worth and wealth of the executors and partie deceased ) but too tempting to sacriledge to demolish them . brasse is generally subject to the same mischiefe , and marble touch and alablaster , are generally used for that purpose ; but the monument lesse subject to casualtie , is , to imitate the ver●ues of our dead friends : in other tombes the dead are preserved ; in these , they may be said to remaine alive . when we see a child very like to the father and mother thereof , we use to say , thy father will never be dead as long as thou livest . thus it is the best remembrance of our dead progenitors , to follow their vertues . s. paul cannot looke upon timothy , but presently calls to minde his mother eunice , and his grandmother loi● , though the latter no doubt long since departed . the lord grant , that you may finde rest , each of you in the house of her husband . here we may observe , first , that it is the part of pious parents to pray to god for the good successe of their children , especially in the matter of their marriage : example in abraham , gen. 24. 7. secondly , hence we may gather , that the life of married persons meeting together in the feare of god , is rest. objection . how then commeth it to passe , that many men and women may take up the words of rebecca , seeing it is so , why am i thus ? gen. 25. if the married life be . rest , how commeth it to prove my purgatorie , my hell , my cause of restlesse i orment ? men and women were joyned in marriage , gen. 2. to the end to be a mutuall helpe one to the other , but many prove such helpers as the king of ashur did to ahaz , 2 chron. 28. of whom it is said , he distressed him , but helped him not . answer . who can hinder it , if men of their girdles and garters make halters to hang themselves ? if those things which should be for their strength and ornament , be through their owne default turned to their utter undoing ; the estate of marriage is not herein to be blamed , but the folly of such who out of some sinister ●nds undertake it . happily some chuse their wives like as our grandmother eve did the apple , because they are pleasant to the eyes to be lookt upon : others out of a love of their wealth , saying of their wives what the sichemites did of the sonnes of iacob , shall not all their heards and gattell be ours ? whereas i● grace and pietie were principally respected in their choice , ( other outward accommodations in their due distance not neglected ) they would finde the truth of our observation , that a married life is rest ▪ for though some pettie brawles may happen amongst the most sanctified couple , which may move their anger , yet shall it not remove their love , if one with christian discretion beareth with the infirmities of the other . ioab made this compact with his brother abishai , 2 sam. 10. 11. if the aramite be stronger then i , thou shalt helpe me ; but if the ammonites be too strong for thee , i will come and succour thee . thus ought man and wife to make a bargaine with their best councell to , and prayers for each other , to ●ssist themselves mutually against their sundry weaknesses and infirmities , which otherwise would turne their rest of their life into unquietnesse . vers. 9 , 10 , 11 , 12 , 13. and when she kissed them , they lift up their voices , and wept . and they said unto her , surely , we will returne with thee , unto thy people . but naomi said , turne againe my daughters : for what cause will you goe with me ? are there any more sonnes in my wombe , that they may be your husbands ? turne againe my daughters , goe your way , for i am too old to have an husband : if i should say , i 〈◊〉 h●pe ; and if i had an husband this night ; yea , if i had borne sonnes : wo●ld you tarry for them while they were of age ? would you be deferred for them from taking of husbands ? nay my daughters , for it grieveth me much for your sakes , that the hand ▪ of the lord is gone out against me . and when she kissed them . kisses was the ordinarie salutation of the iewes at the meeting of acquaintance , men with men , women with women , men with women ; provided , that then they were of neere kindred , to avoid all suspition of unchastitie . and they lift up their voices , and mept . the observation here , may be the same which the iewes collected , iohn 11. which when they saw our saviour weepe for lazarus , they said , behold how he loved him . so these teares in this place were the expression of their affection . sorrow like the river of iordan , 1 chron. 12. in the first moneth did overflow the bankes , and streamed water downe their che●k●s . but naomi said , turne againe my daughters , &c. in these words , she disswadeth her daughters in law from returning with her ; the strength of her reason , contained in three verses , may thus be set downe , as if she had said : happily daughters you have heard , that it is the custome in the land of canaan , for childlesse widowes to marry their deceased husbands brothers ; but if your returne be grounded hereon , know , that you build your hopes on a false foundation , it being impossible for me , by the course of nature , to have any more sonnes . who will looke , that water should ●low from a drie fountain , grapes grow on a withered vine , fruit flourish on a dead figge-tree ? though sarah at 90 was made a mother , though aar●n's rod did bud and blossome when it was drie ; i my selfe should be a miracle , if i should expect such a miracle : and therefore know , that there are no more sonnes in my wombe . doctrine . now whereas n●omi dealeth thus plainly with her daughters , not feeding them with false hopes , it teacheth us this : we ought not to gull our friends with the promises of those things that neither will nor can come to passe . otherwise we shall both wrong our friends , who the higher they are mounted upon the hill of seeming hopes , at length the deeper they will be cast into the dale of reall despaire ; and also we shall wrong our selves ; when time , the mother of truth , shall unmaske us , we shall prove our selves to be no better then lyars and cheaters . vse . let us labour to be nathanaels , true israelites , in whom there is no guile ; and as iohn baptist , when as the pharises asked him , whether he was the christ , or no ? iohn 1. 20. he confessed , and denyed not , and said plainly , i am not the christ : so if we neither meane to doe , nor know , that such things cannot be done which our friends request of us ; let us confesse , denie not , and say plainly , that their suites cannot , shall not be granted ; and by such downe-right dealing , we shall at last get more favour from them , then they who flatter them with their tongue . let not the physician , when he reades in the urinall those dismal symptomes , which are the ushers of death , still promise life and health unto his patient ; but plainly tell him , that there is mors in ol●a ; that so he may flye unto the physician of the soule , for a better life , when this shall fade . let not the lawyer , when he knowes the case is desperate , feed his clyent with false hopes to recover it , that so from ●im he may be fed with money ; but rather let him advise him to agree with his adversarie while he is in the way ; that though he cannot get the conquest , yet he may have the easier composition . for i am too old to have a husband . here ariseth a question . question . is there any age so old , wherein a man or woman may not marry ? answer . naomies meaning was not simply and absolutely , that she was too old to marry , but she was too old to have a husband , and by a husband to have children , and that those children should grow up , and make fit husbands for orpah and ruth . yet by the way , i would advise such who are stricken in yeares , especially if impotencie be added unto age , and that it may stand with their conveniencie , to refraine from all thoughts of a second marriage , and to expect that happie day , when death shall solemnize the nuptiall betwixt their soule and their saviour . for when barzillai hath counted 80 yeares , he hath even had enough of the pleasure and vanitie of the world ; let him retire himselfe to a private life , and not envie his sonne cimcham to succeed to those delights , of which his age hath made his father uncapable . yet if any ancient persons , for their mutuall comfort and societie , ( which is not the least end for which marriage was ordained ) are disposed to match themselves herein , they are blamelesse ; especially , if they have a care to observe a correspondenci● of age with those to whom they linke themselves . otherwise , as our saviou● noteth , when the old cloth was joyned to the new , it made no good medley , but the rent was made the worse : so when the spring of youth is wedded to the winter of age , no true comfort can arise from such unequall yokes , but much jealousie and suspition are caused from the fame . would ye tarry for them ? that is , you would not tarry for them ; or if you should tarry for them , you should wrong your selves , and doe unadvisedly ; because in the mean time refraining from the using of gods ordinance , you expose your selves to the devill , to tempt you to incontinencie . therefore s. pauls councell is good which he prescribes in 1 tim. 5. 14. i will therefore that the younger women , &c. while they were of age . note from hence , that children are not to be married in their non-age , before they are arrived at yeares of discretion : than●ar gen. 38. is to wait till selah be grown up . those parents are therefore to be blamed , who out of by-respects , match their children in their infancie . whence it commeth to passe , that as their age doth increase , their minde doth alter : so what formerly they did like , afterwards they do loath , such marriages proving commonly most insuccessfull . n●y , my daughters : for it grieveth me much for your sakes . as if she had said ▪ it grieveth me much that you are already plunged into povertie ; but it would add more to my sorrow , if you should increase your calamities by returning home with me ; for mine own part , my misery troubleth me not so much , because the sun of my life is readie to set , and it mattereth not though the ship be scanted of victuals , when it is hard by the harbour ; all my care is for you who are young women , and stand upon your own preferment ; it grieveth me much for your sakes . doctrine . see here , such is the ingenuous nature of gods children , that they sorrow more for others that are inwrapped with them in a common calamitie , then for themselves . example in elias , 1 king. 17. 20. put then it goeth nearest to their heart , when others are not onely afflicted with them , but also for them , when they themselves are the principall malefactors for whose defaults others are punish't , as in david , 2 sam. 24. 17. vses . it may confute the devillish nature of such , who being in trouble , care not though they pawne their dearest friends in their stead , so be it they themselves may escape . and it may also serve to comfort those that are in distresse , when god onely layeth his punishments on them alone , and doth not involve others together with them . art thou afflicted with povertie ? comfort thy selfe , that though thou beest poore , yet thou hast undone none by suretiship for thee . art thou in sicknesse ? be glad that thy disease is not infectious , and that thou hast not derived the contagion to others . doth god punish thee for thy sinne with a personall punishment ? be glad that thou bearest the weight of thine owne offence , and that thou art not the ionah , for whose private sinne a whole ship of passengers is endangered to be cast away ; for then their case would grieve thee more then thine owne calamitie . that the hand of the lord. naomi here taketh especiall notice , that her losses proceedeth from no other by-causes , but from the hand of god. as david therefore asked the widow of tekoah , 2 sam. 14. is not the ●and of joab with thee in all this ? so when any affliction befalleth us , let us presently have recourse unto god , and say , is not the hand of the lord the principall cause hereof ? and not with the priests of the philistims say , it was a chance that happened us . is gone out against me . observ. hence we may observe , every saint of god , in a common calamitie , is to thinke , that god aimed at his punishment , and intended his reformation in particular . the hand of the lord was gone out also against orpah and ruth , in taking away their husbands ; yet naomi appropriateth the stroake to her selfe , is gone out against me . how contrarie is this to the practice of the world ? men in a publike and a generall affliction , each shifteth it off from themselves , and no one man will be brought to confesse that his sinnes are punished , or his amendment intended in particular , if the scourge be universall . as the philistims , 1 sam. 5. posted the ark of god from ashdod to ekron , from one place to another , and none would receive it : so , in a common calamitie , none will acknowledge , that he himselfe is especicially interested in it , but plead , what is that to us ? let others looke unto it . o , saith the people , god hath justly sent this plague for the corruption of the magistrates ; it is justly in●licted , saith the magistrate , for the disobedience of the people : herein , saith the poore man , god hath met with the oppression and extortion of the rich ; herein , saith the rich man , god hath payed home the muttering & the repining of the poore : now , saith the prodigall , god punisheth the covetousnesse of old men ; now , saith the old m●n , he scourgeth the prodigalitie of such as be young. farre otherwise naomi , who though the arrowes of god did glance and rebound , to the wounding of orpah and ruth , yet she thought she her selfe was the mark at whom god did levell his shafts ; the hand of the lord is gone ●ut against me . vers. 14. and orpah kissed her mother in law , but ruth clave unto her . these words containe two generall parts : first , a blazing meteor falling downe out of the ayre ; and orpah , &c. secondly , a fixed starre fairely shining in the heaven ; but ruth , &c. and orpah kissed her mother . is this she which even now was so promising in her words , and so p●ssionate in her weeping ? see how soone a forward professor may turne to a fea●efull apostate : though she standeth or falleth to her own master , yet as the psalmist saith , i am horribly afraid for those that forsake thy law ; so have we just cause to suspect the fearefull finall estate of orpah . kissed her mother . that is , gave her this last salutation of her departure . here we see , that those who want grace and true sanctitie , may notwithstanding have manners and good civil●tie . now had orpah changed the corporall kisse she gave to her mother , into a spirituall kisse to her saviour , psal. 2. kisse the sonne , lest he be angry , her case had been as happie as now it may seeme to be hopelesse . but leaving her , we come to our selves , and gather this doctrine . doctrine . those who at the first were forward in religion , may afterward altogether fall away , 1 tim. 1. 20. heb. 6. 4. matth. 13. 20. it may therefore serve to abate the proud carriage of such , who as if it were not enough to be sure , will also be presumptuous of their salvation , and thereby take leave and libertie to themselves to live more licentiously . objection . but as once one of the children of the prophets cryed out to elisha , oman of god , there is death in the pot ; so may the weak christian complaine against this doctrine : o it is a deadly and dangerous one , containing much matter of despaire , too bitter for the pallat of a poore christian to taste , or his stomack to digest , it quencheth all the sparkes of my comfort , and hacketh asunder all the sinewes of my hope ; i feare , lest orpah-like , i also should fall away : what shall i doe , that i may be saved ? answer . let not the smoaking flax be dismay'd , which in time may be a blazing flame ; nor the bruised reed be discouraged , which may prove a brazen pillar in the temple of god : that therefore thou mayest finally persevere , observe these foure rules . 1 rule . first , utterly renounce all sufficiencie in thy selfe . who but a mad man will now adayes warrant the paper-shields of his owne strength , that knowes that adams compleat armour of original integritie , was shot thorow in paradise . 2 rule . secondly , place all thy confidence on the undeserved mercie of god : perseverance commeth neither from the east , nor from the west , nor as yet from the south ; but god suffereth one to fall , and holdeth up another . the temple of solomon had two pillars ; one called iachin , sounding in hebrew , the lord will stablish ; the other booz , signified , in him is strength : so every christian ( the temple of the holy-ghost ) is principally holden up by these two pillars , gods power , and will , to support him . wherefore in every distresse let us crie out to god , as the disciples did to our saviour , in the midst of a tempest , helpe master , or else we perish . 3 rule . thirdly , use all those means which god hath chalked out for the encrease of grace in thee ; as prayer , meditation , reverent receiving the sacraments , accompanying with gods ●hildren , reading , hearing the word , & ● . 4 rule . fourthly , alwayes preserve in thy selfe an awfull feare , lest thou shouldst fall away from god : feare to fall , and assurance to stand , are two sisters ; and though cain said , he was not his brothers keeper , sure i am , that this feare doth watch and guard her sister assurance : tantus est gradus certitudinis , quantus sollicitudinis : they that have much of this feare , have much certaintie ; they that have little , little certaintie ; they that have none , have none at all . it is said in building , that those chimneyes which shake most , and give way to the wind , will stand the longest : the morall in divinitie is true ; those christians that shiver for feare by sinnes to fall away , may be observed most couragious to persist in pietie . comfort . to those that diligently practise these rules , i will adde this comfort : encourage thy selfe , that god will keepe thee from apostasie unto the end , because alreadie hitherto he hath preserved thee : for gods former favours are pawnes and pledges of his future love . davids killing of a lyon and a beare , were the earnests of his victorie over goliah . thus s. paul reasoneth , 2 cor. 1. 10 who delivered us from so great a death , and doth deliver ; in whom we trust that he will yet deliver us . when rachel bare her first sonne , gen. 30. she called him ioseph , and said , the lord shall adde to me another sonne . so , when god hath alreadie blessed us and supported us for the time past , let us say with rachel , ioseph , the lord will adde : he will not stay , or stint , or stop here ; but as he hath kept me from my mothers wombe , and ever since i was borne , so i trust he will not forsake me when i am aged , and full of gray haires . but to returne to her which returned againe to moab : we reade in 2 sam. 20. that the people which passed by the corp● of murthered amasa , being moved with such a hideous and uncouth a spectacle , they stood still : but when we reade this booke of ruth , and come to orpahs aposta●ie , there let us a while pause and demurre , to reade in her fall a lecture of our owne infirmitie . for if we stand , it is not because we have more might in our selves , but because god hath more mercie on us . let us therefore worke out our salvation with feare and trembling : ever trembling , lest we should be cast to hell ; ever triumphing , that we shall come to heaven : ever fearfull , lest we should fall ; ever certaine , that we shall stand : ever carefull , lest we should be damned ; ever chearfull , that we shall be saved . concerning ruths perseverance , we intend to treat hereafter . vers. 15. and naomi said , behold , thy sister in law is gone back unto her people , aud unto her gods ; returne thou after thy sister in law . in these words , naomi seekes to perswade ruth to returne ; alledging the example of orpah , whom she saith was gone ba●k to her people and to her gods . observation . where first we finde , that all the heathen , and the moabites amongst the rest , did not acknowledge one true god , but were the worshippers of many gods ; for they made every attribute of god to be a dis●inct d●itie . thus in stead of that at●●ib●te , the wi●dome of god , they fained apollo the god of wisdome ; in stead of the power of god , they made mars the god of power ; in stead of that admirable beautie of god , they had venus the goddesse of beautie . ●ut no one ●ttribute was so much abused as gods providence : for the heathen supposing that the whole world , and all the creatures therein , was too great a diocesse to be dayly visited by one and the same deitie ; they therefore assigned sundry gods to severall creatures . thus gods providence , in ruling the raging of the seas , was counted neptune ; in stilling the roaring winds , aeolus ; in commanding the powers of hell , pluto : yea , sheepe had their pan , and gardens their pomona : the heathens then being as fruitfull in faining of gods , as the papists since in making of saints . doctrine . now , because naomi used the example of orpah as a motive , to worke upon ruth to returne , we gather from thence ; examples of others set before our eyes , are very potent and prevalent arguments to make us follow and imitate them : whether they be good examples ; so the forwardnesse of the corinthians to relieve the iews , provoked many : or whether they be bad ; so the dissembling of peter at anti●ch 〈◊〉 barnaba● , and others , into the same fault . but those examples , of all others , are most forcible with us , which are set by such who are neere to us by kindred , or gracious with us in friendship , of great over us in power . vse 1. let men in eminent places , as magistrates , ministers , fathers , masters , and the like , ( seeing that others love to dance after their pipe , to sing after their tune , to tread after their tract ) endeavour to propound themselves patternes of pietie and religion to those that be under them . vse 2. when we see any good example propounded unto us , let us strive with all possible speed to imitate it . what a deale of stirre is there in the world for civill precedencie , and prioritie ? every one desires to march in the fore-front , and thinkes it a shame to come lagging in the rere-ward . oh , that there were such an holy ambition and heavenly emulation in our hearts , that as peter and iohn ran a race , which should come first to the grave of our saviour ; so men would contend , who should first attaine to true mortification . and when we see a good example set before us , let us imitate it , though it be in one who in outward respects is farre our inferiour . shall not the master be ashamed to see that his man , whose place on earth is to come behinde him , in pietie towards heaven to goe before him ? shall not the husband blush to see his wife , which is the weaker vessel in nature , to be the stronger vessel in grace ? shall not the elder brother dye his cheekes with the colour of vertue , to see his younger brother , who was last borne , first re-borne by faith and the holy-ghost ? yet let him not therefore envie his brother , as ●ain did abel ; let him not be angry with his brother , because he is better then himselfe ; but let him be angry with himselfe , because he is worse then his brother ; let him turne all his malice into imitation ; all his fretting at him , into following of him : say unto him as gehazi did of naaman , as the lord liveth i will run after him : and though thou ca●st not over-run him , nor as yet over-take him , yet give not over to run with him ; follow him , though not as az●hel did ab●er , hard at the heeles ; yet as peter did our saviour , afarre off : that though the more slowly , yet as surely thou mayest come to heaven : and though thou wert short of him whilest he lived , in the race , yet thou shalt be even with him when thou art dead , at the marke . vse 3. when any bad example is presented unto us , let us decline and detest it , though the men be never so many , or so dear unto us . imitate michaiah , 1 kings 22. to whom when the messengers sent to fetch him , said , behold now the words of the prophets declare good to the king with one mouth : let thy word therefore , i pray thee , be like to one of them ; michaiah answered , as the lord liveth , whatsoever the lord saith unto me , that will i speake . if they be never so deare unto us , we must not follow their ●ad practice . so must the sonne please him that begat him , that he doe not displease him that crea●ed him ; so must the wi●e follow him that married her , that she doth not offend him that made her . wherefore as samson , though bound with new co●ds , ●●apt them asunder as towe when it feeleth the fire ; so rather then we should be led by the lewd examples of those which be neere and deare unto us , let us breake in pieces all tyes , engagements , relations whatsoever . question . yea but one may say , what if i finde in the scripture an action recorded , whose doer is knowne to have beene a godly and gracious man ; may i not , without any further doubt , or scruple , follow the same ? answer . for the better satisfying hereof , i will ranke the actions of godly men , registred in the scriptures , into nine severall rankes , and will shew how farre forth we may safely proceed in the imitation of them . 1. we fide some actions set downe which are extraordinary , the doers whereof had peculiar strength and dispensation from god to doe them . thus samson slew himselfe and the philistims in the temple of dagon ; elias caused fire to descend on the two captaines , and their ●ifties ; elisha cursed the children of be●hel . now these are recorded rather for our instruction , then imitation : for when the sonnes of thunder would have been the sonnes of lightning , and have had sire from heaven to burne the samaritans , which refused to receive our saviour , after the example of elias christ checked their ill-tempered zeale , and told them , you know not of what spirit you are of . 2. some examples are set down which are founded in the ceremonial law , as the eating of the paschall lamb , the circumcising of their children the eight daie : now the date of these did expire at the death of christ ; the substance being come , the shadows are fled , and therefore they may in no wise still be observed . 3. such examples as are founded in the judicial law , which was onely calculated ●or the elevation of the jewish common-wealth , as to put men to death for adulterie . now these examples tie us no farther to imitate them , then they agree with the moral law , or with those statutes by which every particular countrie is governed . 4. some there be founded in no law at all , ●ut onely in an ancient custome by god tolerated and connived at , as polygamie in the patriarks , divorces in the iewes upon every ●light occasion ; from these also we must in these daies abstaine , as which were never liked or allowed by god , though permitted in some persons , and ages , for some speciall reasons . 5. doubtful examples which may so be termed , because it is difficult to decide whether the actors of them therein did offend or no ; so that should a jurie of learned writers be empannelled to passe their verdict upon them , they would be puzled whether to condemn or acquit them , and at length be forced to find it an ig●oramus , as whether david did well to dissemble himselfe frantick , thereby to escape the crueltie of achish king of gath. now our most advised way herein , is altogether to abstain from the imitation of them , because there is a deal of difficultie and danger ▪ and our judgements may easilie be deceived . 6. mixt examples , which containe in them a double action , the one good , the other bad , both so closely couched together , that it is a very hard thing to sever them : thus in the unjust steward , there was his wisdome to provide for himselfe , and his wick●dnesse to purloyne from his master : the first god did commend , we may imitate ; the latter he could not but loath , we may not but shun . in the israelitish midwives , exod. 1. there was fides mentis & fallacia mentientis : the faith of their love , and the falsenesse of their lying : the first god rewarded , and we may follow ; the latter he could not but dislike , and we must detest . behold here is wisdome , and let the man that hath understanding discreetly divide betwixt the drosse and the gold , the chaffe and the wheat in these mixt examples , that so they may practice the one , eschew and avoid the other . 7. those which be absolutely bad , that no charitable comment can be fastened upon them , as the drunkenness of noah , the incest of lot , the lying of abraham , the swearing of ioseph , the adulterie of david , the denial of peter : now god forbid we should imitate these ; farre be it from us with king ahaz , to take a pattern from the idolatrous altar of damascus : the holy spirit hath not set these sinnes down with an intent they should be followed ; but first to shew the frailtie of his dearest saints , when he leaves them to themselves ; as also to comfort us when we fall into grievous sinnes , when we see that as haynous offences of gods servants stand upon record in the scripture . 8. actions which are only good as they are qualified with such a circumstance , as davids eating of the shew●bread , provided for the pries●s , in a case of absolute necessitie . these we may follow , but then we must have a speciall eye and care that the same qualifying circumstance be in us , for otherwise the deed will be impious and damnable . 9. examples absolutely good , as the faithfulnesse of abr●ham , the peaceablenesse of isaac , the painfulnesse of iacob , the chastitie of ioseph , the patience of moses , the valour of ioshuah , the sinceritie of d●vid , these it is lawful and laudable with our best endeavours to imitate : follow not the adulterie of david , but follow the chastitie of ioseph ; follow not the dissembling of peter , but follow the sincerity of nathaniel ; follow not the testiness of ionah , but follow the meeknesse moses ; follow not the apostasie of orpah , but follow the perseverance of ruth , which cmes in the next text to be treated of . vers. 16 , 17. and ruth answered , intreat me not to leave thee , nor to depart from thee ; for whither thou goest , i will goe ; and where thou dwellest , i will dwell : thy people shall be my people , and thy god my god. where thou diest , will i die , and there will i be buried ; the lord doe so to me , and more also , if ought but death part thee and me . here we have the resolution of ruth portrayed in lively colours : so that if we consider her sex , a woman ; her nation , a moabite ; one may boldly pronounce of her what our saviour did of the centurion ; verily i say unto you , i have not found so great faith , no , not in israel . intreat me not to leave thee . some reade it , be not thou against me , as it is in the margent of the new translation . where we see , that those are to be accounted our adversaries , and against us , who disswade us from our voyage to canaan , from going to gods true religion . they may be our fathers , they cannot be our friends ; though they promise us all outward profits and pleasures , yet in very deed they are not with us , but against us , and so must be accounted of . where thou lodgest , i will lodge . a good companion , saith the latin● proverb , is pro viatico , i may adde also , pro diversorio : ruth ▪ so be it she may enjoy naomies gracious companie , will be content with any lodging , though happily it may be no better then ia●ob had , gen. 28. and yet we see how some have been discouraged even from the company of our saviour , for feare of hard lodging ▪ witnesse the scribe , to whom when our saviour said , the foxes have their holes , and the fowles of the ayre have nests , bu● the sonne of man hath not where to lay his head : this cold comfort presently quencht his forward zeale , and he never appeared afterward ; whereas he ought to have said to our saviour as ruth to naomi , where thou lodgest will i lodge . thy people shall be my people . haman being offended with mordecai , as if it had been but leane and weak revenge to spit his spight upon one person , hated all the iewes for mordecai's sake ; the mad beare stung with one bee , would needs throw downe the whole hive . but cleane contrarie , niomi had so graciously demeaned her selfe , that ruth for her sake is fallen in love with all the iewes . farewell melchom , farewell chemosh , farewell moab ; welcome israel ▪ welcome canaan , welcome bethlehem : all of a sudden she will tur●e convert , she will turne proselyte . observation . the godly carriage of one particular person may beget a love of that countrey and people whereof he is , even in a stranger and forreiner . doe we then desire to gaine credit to our countrey , prayse to our people , honour to our nation , reput● to our religion ? let us dep●rt and behave our selves graciously , if we live ●mongst strangers . on the other side , the base and debauched manners of some one man is able to make his countrey stink in the nostrils of those forreiners amongst whom he lives : ex uno discite omnes ; in one faithlesse sinon one may reade the trecherie of all the grecians . thy god shall be my god. iehosaphat when he joyned with ahab , 1 kings 22. said unto him , my people is as thy people , and my horses are as thy horses ; that is , he would comply with him in a politike league : but ruth goes further to an unitie in religion , thy god shall be my god. yea , but one may say , how came ruth to know who was the god of naomi ? i answer : as god said of abraham , i know that abraham will instruct his children ; so may one confidently say of naomi : i know that naomi had catechised and instructed her daughter in law , and often taught her , that the god of the israelites was the onely true god , who made heaven and earth , and that all others were but idols , the workes of mens hands ▪ yet as the samaritans beleeved our saviour first upon the relation of the woman that came from the well , iohn 4. 42. but afterwards said unto her , now we beleeve , not because of thy saying ; for we have heard him our selves , and know th●t this is indeed the christ , the saviour of the world . so happily ruth was induced first to the liking of the god of israel , upo● the credit of naomies words ; but afterwards her love of him proceeded from a more certaine ground , the motions of gods holy spirit in her heart . where thou diest will i die . here ruth supposeth two things : first ▪ that she and her mother in law should both die ; it is appointed for all once to die : secondly , that naomi , as the eldest , should die first ; for according to the ordinarie custome of nature , it is most probable and likely , that those that are most stricken in yeares should first depart this life : yet i know not whether the rule or the exceptions be more generall , and therefore let both young and old prepare for death ; the first may die soone , but the second cannot live long . and there will i be buried . where she supposeth two things more : first , that those that survived her , would doe her the favour to burie her ; which is a common courtesie , not to be denyed to any : it was an epitaph written upon the grave of a begger , nudus 〈◊〉 vivus , 〈◊〉 ecce tegor . secondly , she supposeth that they would burie her , according to her instructions , neere to her mother naomi . observation . as it is good to enjoy the companie of the godly while they are living , so it is not amisse , if it will stand with conveniencie , to be buried with them after death . the old prophets bones escapt a burning , by being buried with the other prophets ; and the man who was tumbled into the grave of e●isha , was revived by the vertue of his bones . and we reade in the acts and monuments , that the body of peter martyr's wi●e was buried in a dunghill ; but afterward being taken up in the reigne of queene elizabeth , it was ho●ourably buried in oxford , in the grave of one frideswick , a popish shee-saint ; to this end ▪ that if poperie , which god forbid , should over-spread our kingdome againe , and if the papists should goe about to un●ombe peter martyr's wives bone● , they should be puzzled to distinguish betwi●● this womans body and the reliqu●s of their saint . so , good it is sometimes to be buried with those who some doe account pious , though perchance in very deed they be not so . the lord doe so to me , and more also . to ascertaine naomi of the seriousness● of her intentions herein , ruth backs what formerly she had said with an oath , lined with an execration . observation . whence we may gather , it is lawfull for us to sweare upon a just cause : but then these three rules must be warily observed . first , that we know that the thing whereto we sweare be true , if the oath be assertorie ; and if it be promissorie , that we be sure that it is in our intent , and in our power , god blessing us , to performe that which we promise . secondly , that the occasion whereupon we use it , be of moment and consequence , not trifling and trivial . thirdly , that we sweare by god alone , and not by any creature . sweare then neither by the heaven , nor by the earth , nor by ierusal●m , nor by the temple , nor by the gold of the temple , nor by the altar , nor by the sacrifice on the altar , but by god alone ; for he onely is able to reward thee , if that thou affirmest be true ; he onely is able to punish thee , if that thou avouchest be false . yet this doth no wayes favour the practice of many now adayes , who make oathes their language . our saviour said to the i●mes ; many good workes have i shewed you from the father ; for which of them goe you about to stone me ? so may the lord say to many riotous gallants now adayes ; many good deeds have i done to thee , i created thee of nothing , i sent my sonne to die for thee , by my providence i continually protect and preserve thee ; for which of these deeds doest thou g●e about by oathes to blaspheme me ? now whereas ruth doth not say , god damne me , god confound me , i would i might never stirre ; but shrowds the execration under generall te●mes , god ●oe so to me , and more also : we learne , it is not good to particularize in any kinde of punishment when we sweare , but onely to expresse the curse in generall termes , leaving it to the discretion of god almightie , to chuse that arrow out of his quiver which he shall thinke most ●it to s●oot at us . if ought but death . see here the large extent of a saints love , it lasts till death ; and no wonder ; for it is not founded upon honour , beautie , or wealth , or any other sinister respect in the partie beloved , which is subject to age , or mutabilitie , but onely on the grace and pietie in him ; which foundation because it alwayes lasteth , that love which is built upon it , is also perpetuall . part thee and me . death is that which parteth one friend from another : then the deare father must part with his dutifull child , then the dutifull child must forgoe his deare father ; then the kinde husband must leave his constant wife , then the constant wife must lose her kinde husband ; then the carefull master must be sundred from his i●dustrious servant , then the industrious servant must be severed from his carefull master . yet this may be some comfort to those whose friends death hath taken away , that as our saviour said to the disciples , yet a little while and you shall not see me , and yet a little while and you shall see me againe : so yet a little while , and we shall not see our friends ; and yet a little while , and we shall see them againe in the kingdome of heaven ; for , non mittuntur , sed praemittuntur , we doe not forgoe them , but they goe before us . to conclude : we see many women so strangely disguised with phantastick fashions , as if they desired to verifie the nick-name of the philosopher , and to prove themselves in very deed to be very monsters ; yea , many of them so affect man-like clothes and shorne haire , it is hard to discover the sex of a woman through the attire of a man. but we see in my text , worthy ruth taking upon her , not the clothes , but the courage ; not the haire , but the heart ; not the attire , but the resolution of a man , yea , and more then of a man , wi●n●sse her worthy speech , intreat me not to depart &c. vers. 18. and when she saw that she was stedfastly minded to goe with her , sh● left off speaking unto her . orpah and ruth may be compared to two strong forts , naomi to one that b●sieged them , who made three●sore as●●●●ts upon them : the first , in the eighth verse ; which assault both of them resisted with equall constancie : the second , in the eleventh verse ; to which orpah basely yeeldeth , and accepteth termes of composition : the last , in the fifteenth verse ; which ruth most valiantly defeated , and stood upon termes of defiance to the mention of any returne . now as ●ouldiers when they have long besieged a citie with the losse of time , money , and men , being hopelesse to take it , they even sound a retreat , and retire home , without accomplishing their d●sire : so naomi perceiving that all her arguments which she used to conquer ruth , like water in the smiths ●orge cast on coales , did more intend the heat of her constancie , gives over in my text , and when she saw &c. which words doe probably perswade what formerly we affirmed , namely , that naomi disswaded her daughter , onely to search and sound her sinceritie , not with any true desire she should goe back to moab . for even as it is plaine , that the replyer in his disputation aimeth not at the suppressing , but at the advancing of a truth , who surceaseth and cavills no longer , when he sees the neck of his argument broken with a sufficient answer ; so it appeareth that naomi , what she had said formerly , spake it onely to trie her daughter , because having now had sufficient experience of her constancie , she so willingly desisted . god wrestled with iacob , with a desire to be conquer'd ; so naomi no doubt opposed ruth , hoping and wishing that she her selfe might be ●o●led . and when she saw that she was stedfastly minded . the hebrew reades it , that she strengthned her selfe ; that being their phrase to expresse an oath . observa●ion . where we observe , oaths taken upon just occasion , are excellent ti●s and bands to strengthen men in the performance of those things to which they sweare . the greater pittie it is then , that a thing in it selfe so soveraigne , should be so dayly and dangerously abused . witnesse herod , who by reason of a rash oath , cast himselfe into a worse prison then that wherein he had put the baptist , m●king that ( which being well used might have confirmed in pietie ) to be a meanes to inforce him to murther . vse . let this ●each us , when we finde our selves to lagge and ●aulter in christianitie , to call to minde that● solemne vow , promise , and profession , which our god-fathers in our name made for us at our baptisme , to forsake the devill and all his workes , the vaine pompes and vanities of this wicked world , and to fight valiantly under christs standard . let us remember from whence we are fallen , and doe our first worke . we need not make a new vow , but only renew the old , and so settle and establish our selves in the practice of pietie , as ruth in my text by an oath strengthned her selfe . she left off speaking unto her . she saw she had now enough expressed and declared her integritie , and therefore she would not put her to the trouble of any farther tryall . observation . hence the doctrine is this : after proofe and tryall made of their fidelitie , we are to trust our brethren , without any farther suspition . not to trie before we trust , is want of wisdome ; not to trust after we have tryed , is want of charitie . the goldsmith must purifie the drosse and oare from the gold , but he must be warie lest he makes waste of good metall , if over-curious in too often refining . we may search and sound the sinceritie of our brethren , but after good experience made of their uprightnesse , we must take heed lest by continuall sifting and proving them , we offend a weak christian. christ tryed the woman of syrophaenicia first with silence , then with two sharpe answers ; at last finding her to be sound , he dismissed her with granting her request , and commending of her faith . when he had said to peter the third time , lovest thou me ? he rested satisfied with peters answer , and troubled him with no more questions . vse . it may confute the jealous and suspitious mindes of such who still thinke that their brethren are rotten at the heart , hypocritical , dissemblers , though they have made never so manifest proofe of their uprightnesse . thomas would not take his masters resurrection on the credit of his fellow-apostles relation ; his faith would not follow , except his owne sense was the usher to lead it the way : so these men are altogether incredulous , and very infidels in the point of their brethrens sinceritie , though it be never so surely warranted unto them on the words of those whom they ought to beleeve . hence oftentimes it comes to passe , that they scandalize and offend many weake christians , whose graces are true , though weake ; faith unfained , though feeble : yea , it maketh weake saints to be jealous of themselves , to see others so jealous of them . but we must be wonderfull carefull how we give offence to any of gods little ones . when esau , gen. 33. 13. would have perswaded iacob to drive on faster , iacob excused himselfe , saying , that the children were tender , and the ewes big with young , and if they should be over-driven one day , they would die . thus if any would perswade us to sift and winnow , and trie the integritie of our brethren , after long experience of them , we may answer , this is dangerous to be done , because smoaking flax and bruised reeds , tender professors , may utterly be discouraged and dis-heartened by our restlesse pressing and disquieting of them . wherefore naomi having now seene the realitie of ruths resolutions , left off from any further molesting of her . vers. 19 , 20 , 21 , 22. so they went both untill they came to bethlehem , and when they came to bethlehem , all the citie was moved at them , and they said , is not this naomi ? and she said , call me not naomi , but call me marah , for the lord hath dealt bitterly with me . i went out full , and the lord hath caused me to returne emptie ; why call you me naomi , sithence t●e lord hath testified against me , and the almightie hath afflicted me ? so naomi returned , and ruth the moabitesse ; her daughter in law with her , when she came out of the countrey of moab ; and th●y came to bethlehem in the beginning of barley harvest . the holy spirit mentioneth not what discourse ●hey exchanged by the way ; yet no doubt they were neither silent , nor bu●ied in unprofitable talke . and all the citie was moved , &c. see here , naomi was formerly a woman of good qualitie and fashion , of good ranke and repute ; otherwise her returne in povertie had not been so generally taken notice of . shrubs may be grubb'd to the ground , and none misse them , but every one markes the felling of a cedar . groveling cottages may be evened to the earth , and none observe them ; but every traveller takes notice of the ●all of a steeple . let this comfort those to whom god hath given small possessions . should he visit them with povetie , and ●ake from them that little they have , yet their griefe and shame would be the lesse : they should not have so many fingers pointed at them , so many eyes staring on them , so many words spoken of them ; they might lurke in obscuritie ; it must be a naomi , a person of eminency and estate , whose povertie must move a whole citie . and they said , is not this naomi ? remarkable it is , that so many peopl● should jump in the same expression ; but as abraham laughed , and sarah laughed , both used the same outward gesture , yet arising from different causes ; his laughter from joy , her 's from distrust : so all these people might meet in the same forme of words , yet farre dissent in their minds wherewith they spake them . some might speak out of admiration , strange , wonderfull is this she who once was so wealthie ? how quickly is a river of riches drained drie ? she that formerly was so faire , 〈◊〉 one can scarce read the ruines of ●eauty in her face : is not this naomi ? some out of exprobation ; see , see , this is she that could not be content to tarry at home to take part of the famine with the rest of her fellows , but needs with her husband and sons , ●ust be gadding to moab : see what goo● she hath got by removing , by changing her country , she hath changed her condition : is not this naomi ? some might speak it out of commiseration : alas , alas , is not this that gracious woman , that godly saint , which formerly by her charity relieved many in distresse ? how soon is a full clod turned into parched earth ? one that supplied others , into one that needeth to be supplied by others : is not this naomi ? and she said , call me not naomi , but call me marah . naomi , signifieth beautifull ; marah , bitter , exod. 15. 23. where we see , that the godly in poverti● are unwilling to have names and titles , disagreeing and disproportioned to their present estates , which may confute the folly of many , which being in distress , and living little better then upon the alms of others , will still stand upon their points , bear themselves bravely on their ▪ birth , not lose an inch of their place , not abate an ace of their gentrie ; far otherwise was naomi affected , being poor , she would not be overnamed , or title-heavie : call me not naomi , but call me marah . observ. here also we may see , that it was a custome of great antiquitie in the world , that men and women should have severall names whereby they were called , and that for these three reasons . 1. that they might be differenced and distinguished from others . 2. that they might be stirred up to verifie the meanings and significations of their names : wherefore let every obadiah strive to be a servant of god , each nathaniel to be a gift of god , onesimus to be profitable , every roger quiet and peaceable , robert famous for counsell , and william a help and defence to many ; not like absalon , who was not a father of peace , as his name doth import , but a sonne of sedition ; and diotrephes , not nursed by god , as his name sounds , but puffed up by the devill , as it is 3 iohn 9. 3. that they might be incited to imitate the vertues of those worthy persons , who formerly have been bearers and owners of their names . let all abrahams be faithfull , isaac's quiet , iacobs painfull , iosephs chaste , every lewis pious , edward confessor of the true faith , william conqueror over his own corruptions . let them also carefully avoid those sinnes for which the bearers of the names stand branded to posteritie . let every ionah beware of frowardnesse , thomas of distrustfulnesse , martha of worldliness , mary of wantonnesse . if there be two of our names , one exceedingly good , the other notoriously evill , let us decline the vices of the one , and practise the vertues of the other . let every iudas not follow iudas iscariot , who betrayed our saviour , but iudas the brother of iames , the writer of the generall epistle ; each demetrius , not follow him in the acts who made silver shrines for diana , but demetrius 3 iohn , who had a good report of all men . every ignatius not imitate ignatius loiola the lame father of blind obedience , but ignatius the worty martyr in the primitve church . and if it should chance through the indiscretion of parents and god-fathers , that a bad name should be imposed on any ; oh let not folly be with them , because nabal is their name ; but in such a case , let them strive to falsifie , disprove , and confute their names ; otherwise if they be good , they must answer them . in the dayes of q. elizabeth , there was a royall ship called the revenge , which having maintained a long fight against a fleet of spaniards , ( wherein eight hundred great shot were discharged against her ) was at last faine to yeeld : but no sooner were her men gone out of her , and two hundred fresh spaniards come into her , but she suddenly sunke them and her selfe ; and so the revenge was revenged . shall livelesse pieces of wood answer the names which men impose upon them , and shall not reasonable soules doe the same ? but of all names , i pray god that never just occasion be given , that we be christened icca●od , but that the glory may remaine in our israel so long as the faithfull witnesse endureth in heaven . and so much of those words , call me not naomi , but &c. for the lord hath dealt bitterly with me . afflictions rellish soure and bitter even to the pallats of the best saints . observation . now bitter things are observed in physick to have a double operation : first , to strengthen and corroborate the liver ; and secondly , to cleanse and wipe away choler , which cloggeth the stomack : both these effects afflictions by their bitternesse produce ; they strengthen the inward vitals of a christian , his faith and patience , and cleanse gods saints from those superfluous excrements which the surfeit of prosperitie hath caused in them . it may therefore serve to comfort such as groane under gods afflicting hand , hebrews 12. 11. the book which s. iohn eat , rev. 10. 10. was sweet in his mouth , but bitter in his belly : cleane contrarie , afflictions are bitter in the mouth , but sweet in the belly ; god by sanctifying them , extracting honey out of gall , and sugar out of wormewood . and let it teach us also , not t● wonder if the children of god winch and shrug , and make soure faces , when afflicted : wonder not at david , if he cryeth out in the anguish of his heart ; at iob , if he complaineth in the bitternesse of his soule ; at ieremiah , if he lamenteth in the ●xtremitie of his griefe : for even then they are swallowing of a potion , which is bitter unto flesh and blood . i went out full , and the lord hath caused me to returne emptie . here may we see the uncertaintie of all outward wealth . observation . how quickly may a crassus , or crosu● be turned into a codrus ; the richest , into the poorest of men ! whom the sunne-rising seeth in wealth , him the sunne-setting may see in want . set not up then your hornes so high , neither speake presumptuous words , ye wealthie men ; for god , it it pleaseth him , can in a moment dispossesse you of all your riches . and let us all not lay up treasures here on earth , where rust and mothes doe corrupt , and theeves breake through and steale ; but lay up your treasure in heaven , where rust and moth doe not corrupt , and theeves doe not breake through and steale . why call you me naomi , sithence the lord &c. the mention of their former wealth is grievous to the godly , when they are in p●esent povertie . observation . when the children of israel are captives in babylon , it cuts them to the heart to be twitted with the songs of sion . and it may teach this point of wisdome to such as repaire to give comfort to men in affliction , not to mention that tedious and ingratefull subject , what happinesse that partie formerly enjoyed . summe not up to iob in distresse , the number of his camels , tell not his sheepe , reckon not his oxen , reade not unto him an inventorie of those goods whereof he before was possessed , for this will but adde to his vexation ; rather descend , to apply solid and substantial comfort unto him . ●ithence the lord hath testified against me , and the almightie hath afflicted me● every affliction is a witnesse that god is angry with us for our sinnes . observation . who then is able to hold out suit ●ith god in the court of heaven ? for god himselfe is both judge and witnesse , and also the executor and inflicter of punishments . it is therefore impossible for sinfull man to plead with him ; and it is our most advised course , as soone as may be , to come to te●mes of composition with him , and to make meanes unto him through the mediation of our saviour . now that all afflictions are immediately inflicted by god , we have shewed formerly . and they came to bethlehem in the beginning of early harvest . the iewes had two distinct harvests of wheat and barly , and barly was the first , 2 sam. 21. 9. so here we see the providence of god , in ordering and disposing the journey of naomi , to end it in the most convenient time . had she come before harvest , she would have been straitned for meanes to maintaine her selfe ; if after harvest , ruth had lost all those occasions which paved the way to her future advancement . god therefore , who ordered her going , concludes her journey in the beginning of harvest . and thus have we gone over this chapter . now as samuel in the first booke , chap. 7. vers . 12. erected an altar , and called it eben-ezer , for , said he , hitherto the lord hath helped us : so here may i rayse an altar of gratitude unto god , with the same inscription , eben-ezer , hitherto the lord of his goodnesse hath assisted us . chap. ii. vers. 1. 2. and naomi had a kinsman of her husbands , a mighty man of wealth , of the family of elimelech , and his name was boaz. and ruth the moabitesse said unto naomi , i pray thee let me go into the field , and gather ears of corne after him , in whose sight i find favour : and she said unto her , goe my daughter . this first verse presents us with two remarkable things . 1. poore naomi was allied to powerful boaz. 2. boaz was both a powerful man , and a godly man. of the first . poore people may be allied and of great kindred to those that are wealthy ; and those that be wealthy , to suuh as are poor . ioseph , though governour of egypt ▪ had poor iacob to his father , and plain shepheards to his brethren . ●sther , though queene to ahashuerus ▪ hath poore mordecai for her uncle . vse 1. let this confute such as having gotten a little more thick clay then the rest of their family , the getting of new wealth and honour makes them to lose their old eyes , so that they cannot see and discern their poor kindred afterwards . when ioseph was governour of egypt , it is said , that he knew his brethren , but his brethren knew not him ; b●t now adayes it happeneth cleane contrary . if one of a family be advanced to great honour , it is likely that his kindred will know him , but he oftentimes comes to forget them . few there be of the noble nature of the lord cromwel , who sitting at dinner with the lords of the council , and chancing to see a poor man afar off which used to sweep the cells and the cloisters , called for the man , and told the lords ; this mans father hath given me many a good meale , and he shall not lack so long as i live . [ fox page 1188. ] vse 2. let it teach those who are the top of their kindred , the best of their house , to be thankful to gods gracious goodnesse who hath raised them to such a height . he hath not dealt thus with every one , neither are all of their kindred so well provided for outward maintenance . and also let them learn to be bounti●ul and beneficial to their kindred in distress . mordecai said to esther , esth. 4. 14. who knoweth whether thou art come to the kingdome for such a time ? namely to deliver her country-men the jews from that imminent danger . so who knoweth whether god hath raised thee up , who art the best of thy kindred , to this very intent , that thou ●ightest be the treasure and the store-house to supplie the want of others which are allied unto thee ? but if one should chance to be of so wealthy a stock , as that none of his alliance stood in need of his charity ; let such a one cast his eye upon such as are of kindred unto him by his second birth , and so he shall find enough widows , orphans , and poor christians , to receive his libe●alitie . notwithstanding , let poor people be warie and discreet , that through their idlenesse they be not a burthen to wealthie men of their alliance . when a husband-man claimed kindred in gro●ted bishop of lincoln , and would fain on the instant turn a gentleman , and to this end requested his lordship to bestow an office upon him : the bishop told him , that if his plough were broken , he would mend it ; if he wanted a ●lough , he would make him a new one ; telling him withall , that he should by no means leave that calling and vocation wherein god had set him . so ought all poor people industriously to take pains for themselves , and not to give themselves over to ease , relying and depending for their maintenance on their reference and relation to a rich kinsman . come we now to the second observation , that the same man may be godly , and also mighty in wealth like boaz. behold your calling ; not many wise , yet some wise , as salomon , and sergius deputie of cyprus ; not many rich , yet some rich , as abraham , iob ; not many noble , yet some noble , as theophilus . for it is not the having of wealth , but the having confidence in wealth ; not the possessing it , but the relying on it , which makes rich men incapable of the kingdome of heaven : otherwise wealth well used is a great blessing , enabling the owner to do god more glorie , the church and common-wealth more good . vse . let all wealthie men strive to add inward grace unto their outward greatness . oh 't is excellent when ioash and iehoiada meet together ; when prince and pri●st , power and pietie are united in the same person ; that so greatnesse may be seasoned and sanctified by grace , and grace credited and countenanced by greatnesse ; that so kings may be nursing-fathers , and queenes nursing-mothers to gods church . contrarie to which , how many be there , ●hat thinke themselves priviledged from being good , because they are great ? confining pietie to hospitals ; for their owne parts they disdaine so base a companion . hence as hills , the higher , the barrenner ; so men commonly , the wealthier , the worse ; the more honour , the lesse holinesse . and as rivers , when content with a small channell , runne sweet and cleare ; when swelling to a navigable channell , by the confluence of severall tributarie rivulets , gather mudde and mire , and grow salt and brackish , and violently beare downe all before them ▪ so many men , who in meane estates have been pious and religious , being advanced in honour , and inlarged in wealth , have growne both empious and prophane towards god , cruell and tyrannicall over their brethren . and ruth the moabitesse said unto naomi , i pray thee let me goe into the field , and gather eares of corne &c. herein two excellent grace● appear● in ruth . first , obedience ; she would not goe to gleane , without the leave of her mother in law . verily i say unto you , i have not found so much dutie , no , not in naturall daughters to their owne mothers . how many of them now-adayes , in matters of more moment , will betroth and contract themselves , not onely without the knowledge and consent , but even against the expresse commands of their parents ? secondly , see her industrie , that she would condescend to gleane . though i thinke not , with the iewish rabbins , that ruth was the daughter to eglon , king of moab ; yet no doubt she was descended of good parentage , and now see , faine to gleane . whence we may gather , that those that formerly have had good birth , and breeding , may afterward be forced to make hard shifts to maintaine themselves . musculus was forced to worke with a weaver , and afterwards was faine to delve in the ditch , about the citie of strasburgh ; as pantalion in his life . let this teach even those whose veines are washed with generous bloud , and a●teries quickned with noble spirits , in their prosperitie to furnish , qualifie , and accommodate themselves with such gentile arts , and liberall mysteries , as will be neither blemish nor burthen to their birth , that so if hereafter god shall cast them into povertie , these arts may stand them in some stead , towards their maintenance and reliefe . and naomi said , goe my daughter . see here how meekely and mildly she answers her ▪ the discourse of gods children , in their ordinarie talke , ought ●o be kinde and courteous : so betwixt abraham and isaac , gen. 22. 7. betwixt elkanah and hannah , 1 sam. 1. 23. indeed it is lawfull and necessarie for iacob to chide rachel speaking unadvisedly , gen. 30. 2. for iob to say to his wife , thou speakest like a foolish wife . but otherwise , when no just occasion of anger is given , their words ought to be meeke and kinde like naomies , goe my daughter . vers. 3 , 4. and she went , and came and gleaned in the field after the reapers , and it happened that she met with the portion of the field ▪ of boaz , who was of the family of elimelech . and behold , boaz came from bethlehem , and said unto the reapers , the lord be with you ; and they answered him , the lord blesse thee . formerly we have seene the dutifulnesse of ruth , which would not leave her mother untill she had leave from her mother : proceed we now to her industrie , and gods providence over her . as the starre , math. 2. guided the wise-men to i●dea , to b●thlehem , to the inne , to the stable , to the manger : so the rayes and ●eames of gods providence conducted ●uth , that of all grounds within the compasse and confines , within the bounds and borders of bethlehem , she lighted on the field of boaz. and it happened . objection . how comes the holy spirit to use this word ; a prophane terme , which deserves to be banisht out of the mouthes of all christians ? are not all things ordered by gods immediate providence , without which a sparrow lighteth not o● the ground ? is not that sentence most true , god stretcheth from end to end strongly , and disposeth all things sweetly ? strongly , lord , for thee ; sweetly , lord , for me : so s. bernard . or was the providence of god solely confined to his people of israel , that so ruth being a stranger of moab , must be left to the adventure of hazard ? how comes the holy spirit to use this word , hap ? answer . things are said to happen , not in respect of god , but in respect of us ; because oftentimes they come to passe , not onely without our purpose and fore-cast , but even against our intentions and determinations . it is lawfull therefore in a sober sense to use these expressions , it chanced , or , it fortuned , luke 10. 30. nor can any just exception be taken against those words in the collect , through all changes and chances of this mortall life : provided alwayes , that in our formes of speech we dreame not of any heathen chance . it is observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in all the workes of homer ; but sure s. austine in the first of his retract . complaineth , that he had too often used the word fortuna ; and therefore in the pagans sense thereof , we ought to abstaine from it . observation . now whereas ruth by chance lighteth on boaz his field , we may observe ; admirable is the providence of god , in the ordering of contingent events , to his glory and his childrens good . the scripture swarmeth with presidents in this behalfe , which at this time i surcease to recite , and conclude with the psalmist ; o lord , how wonderfull are thy workes ! in wisdome hast thou made them all , the earth is full of thy riches . to which i may adde ; oh that men would therefore prayse the name of the lord , and shew forth the wonderfull workes that he doth for the children of men ! and behold boaz came unto his reapers . he had a man over them , yet himselfe came to over-see them . observation . where note ; it is the part of a thriving husband , not to trust the car● of his affairs to his servants , but to over-see them himselfe . the masters eye maketh a fat horse : and one asking , what was the b●st compost to manure land , it was answered the dust of the masters feet ; meaning his presence to behold his own business . hushai would not councell absolon to let achitophel goe with his armie , but advised him ; thou shalt goe to battel in thine own person . however he herein had a secret intent , yet thus farre the proportion holds : things thrive best , not when they are committed to surrogates , deputies , delegates , and substitutes : but when men themselves over-see them . let masters therefore of families , carefully attend on their own businesse ; and let the daughters of s●rah , whom the meeknesse of their sex hath priviledged from following without doors affairs , imitate the wise woman , proverbs 37. 15. 27. she rises whiles as yet it is night , and giveth her meat to her houshold , and their portions to her maids : she looks well to all the wayes of her houshold , and eateth not the bread of idlenesse . and such servants which have carelesse masters , let them look better to their masters estate , then their masters do to their own : let them be neither idle nor unfaithfull in their place , knowing , that though their earthly master be negligent to eye them , yet they have a master in heaven who both beholds and will punish , or reward them according to their deserts . and as for the sons of the prophets , let them feed the flock over which they are placed , and not thinke to shuffle and shift off their care to their cura●es and readers in their own unnecessary absence ; and yet how many ar● there , that preach as seldome as apollo laughs , once in the yeare : indeed eliah fasted forty dayes and forty nights in the strength of one meale ; but surely these think that their people can hold out fas●ing a twelve-moneth . well , let them practise boaz example , as they have curates , so had he one to care for his affairs , and yet behold in person , he comes forth unto his reapers . and said unto them , the lord be with you . observe , curteous and loving salutations beseeme christians : indeed our saviour mat. 10. forbade his disciples to salute any in the way , but his meaning was , that they should not lag or delay , whereby to be hindred from the service wherein they were imployed ; and s. iohn in his second epistle , saith , that to some we must not say god speed , lest we be made partakers of their evill deeds ; but that is meant of notorious sinners , which have discovered their impious intents . it is commonly said , that the small pox is not infectious untill it be broken out , so that before the time one may safely converse , eat , drinke , lie with them ; but after the pox is broken out , it is very dangerous : so we may safely salute , and exchange discourse with the most wicked sinners , whiles yet they smoother and conceale their bad designes ; but when once they declare and expresse them , then it is dangerous to have any further familiarity with them ; for such marsions , the first born of the devill , and the eldest sonne of satan , are salutations good enough . vse . those are justly to be reproved , which lately have changed all hea●y expressions of love into verball complements , which elymologie is not to be deduced a completione mentis , but a completè mentiri . and yet i cannot say , that these men lie in their throat , for i perswade my selfe , their words never came so neare their heart , but meerly they lie in their mouths , where all their promises both birth and burial in a breath they have ; that mouth which is their womb , it is their grave . yea , those words which s. paul to the corinthians , thought to be the most affectionate expression of love , is now made the word of course , commonly bandied betwixt superficial friends at the first encounter , your servant ; worse then these are the ambitious saluters , like absolon , 2 sam. 15. 4. who at the same time , by taking his fathers subjects by their hands , stole away their hearts ; and the lower his bodie did couch , the higher his mind did aspire . worst of all is the treacherous salutation of iudas and ioab , who at one instant pretend lip-love , and intend heart hatred ; who both kisse and kill , embrace another with their hands , and imbrew their hands in his blood whom they embrace . and they answered him , the lord blesse thee . when one offers us a curt●●ie , especially being our superiour , it is fitting we should requi●e him . it is a noble conquest for to be overcome with wrongs ; but it is a signe of a degenerous nature , to be out-vied with courtesies ; and therefor● if one begin a kindnesse to us , let us ( if it lie in our power ) pledge him in the sam● nature . vers. 5 , 6 , 7. and boaz said unto the serv●nt which was appointed over the reapers , whose is this maid ? and the servant which was appointed over the reapers , answered and said ; this is the moabitish maid , which came with naomi from the countrey of moab , which came and said , let me gather i pray among the sheaves after the reapers ; and so she came and stayed here from morning untill now ; onely she tarried a little in the house . and boaz said unto the servant which was appointed over the reapers ▪ here we learne , that it is a part of good husbandry in a numerous family , to have one servant as steward , to over-see the rest . thus abraham had his eliezer of d●mascus , potiphar his ioseph , ioseph his man which put the cup into benjamin's sack ; ahab his obadiah , hezekiah his eli●kim , the sonne of hilkiah . observation . let masters therefore , in chusing these stewards to be set above the rest , take such as are qualified like iethro's description of inferiour judges , exod. 18. men of courage , fearing god , dealing truly , hating covetousnesse . and how-ever they priviledge them to be above the rest of their servants , yet let them make them to know their dutie and their distance to their masters , lest that come to passe which solomon fore-telleth , prov. 29. he that bringeth up his servant delicately in his youth , will make him like his sonne at the last . let stewards not be like that unjust one in the gospel , who made his masters debt●rs write down fiftie measures of wheat , and fourescore measures of oyle , when both severally should have been an hundred ; but let them carefully discharge their conscience , in that office wherein they are placed : whilest inferiour servants , that are under their command , must neither grieve nor grudge to obey them , nor envie at their honour : but let this comfort those underlings , that if they be wronged by these stewards , their appeale lyes open from them to their master , who if good , will no doubt redresse their gri●vances . now if stewards be necessarie in ordering of families , surely men in autho●itie are more necessarie , in governing the church , and managing the common-wealth . if a little cock-boat cannot be brought up a tributarie rivulet , without one to guide it ; how shall a car●van , a gallioun , or argosie , sayling in the vast ocean , be brought into a harbor , without a pilot to conduct it ? let us therefore with all willingnesse and humilitie submit our selves to our superiours , that so under them we may live a peaceable life , in all godlinesse and honestie . whose is this maid ? boaz would know what those persons were that gleaned upon his land ; and good reason : for we ought not to pros●tute our liberalitie to all , though unknowne ; but first we must examine who , and whence they be ; otherwise , that which is given to worthlesse persons , is not given , but throwne away . i speake not this to blunt the charitie of any , who have often bestowed their benevolence upon beggars unknowne and unseene before ; but if easily and with conveniencie ( as boaz could ) they may attaine to know the qualities and conditions of such persons , before they dispose their liberalitie unto them . and the servant which was appointed . he herein performed the part of a carefull servant , namely , fully to informe his master . servants ought so to instruct themselves , as thereby to be able to give an account to their lords , when they shall be called thereunto , and give them plenarie satisfaction and contentment in any thing belonging to their office , wherein they shall be questioned . now , whereas he doth not derogate or detract from ruth , though a stranger , but sets her forth with her due commendation ; we gather , servants when asked , ought to give the pure character of poore people to their masters , and no way to wrong or traduce them . which came and said , let me gather i pray . see here ruths honestie ; she would not presume to gleane before she had leave . cleane contrarie is the practice of poore people now-adayes , which oft times take away things not onely without the knowledge , but even against the will of the owners . the boy of the priest , i sam. 2. 16. when the sacrifice was in offering , used to come with a flesh-hooke of three teeth , and used to cast it into the fat of the sacrifice , making that his fee , which so he fetcht out ; if any gain-say'd him , he answered , thou shalt give it me now ; or if thou wilt not , i will take it by force . thus poore people now-adayes , they cast their hooke , their violent hands ( gleaning the leane will not content them ) into the fat , the best and principall of rich mens estates , and breaking all lawes of god and the king , they by maine force draw it unto themselves . not so ruth ; she would not gleane without leave . and stayed here from morning untill now . see here her constancie in industrie : many are very diligent at the first setting forth , for a fit and a gird , for a snatch and away ; but nothing violent , is long permanent : they are soone tyred , quickly wearie , and then turne from labour to lazinesse . but ruth continued in her labour from the morning till now ; till night , till the end of the harvest . o that we would imitate the constancie of ruth , in the working out of our salvation with feare and trembling ! not onely to be industrious in the morning , when we first enter into christianitie , but to hold out and to persevere even to the end of our lives . onely she ●arried a little in the house . no doubt some indispensable businesse detained her there ; and probable it is , that a principall one was , to say her mattins , to doe her devotions , commend her selfe with fervent prayer unto the lord , to blesse her and her endeavours the day following . a whet is no let , saith the proverb ; mowers lose not any time , which they spend in whetting or grinding of their sythes : our prayer to god in the morning , before we enter on any businesse , doth not hinder us in our dayes worke , but rather whets it , sharpens it , sets an edge on our dull soules , and makes our mindes to undertake our labours with the greater alacritie . and here may i take just occasion to speake concerning gleaning . consider first the antiquitie thereof , as being commanded by god , levit. 19. 9. and 23. 22. secondly , consider the equitie thereof ; it doth the rich no whit of harme , it doth the poore a great deale of good . one may say of it as lot of zoar ; is it not a little one , and my soule shall live ? is it not a pettie , a small , exile courtesie , and the hearts of poore people shall be comforted thereby ? reliquiae danaum , atque immitis achillis ; the remnant which hath escaped the edge of the sythes , and avoided the hands of the reapers . had our reapers the eyes of eagles , and the clawes of harpeyes , they could not see and i snatch each scattered eare which may well be allowed for the reliefe of the poore . when our saviour said to the woman of syrophaenicia , it is not good to take the childrens bread , and cast it to the dogs : she answered , ye● , lord , but the dogs eat of the childrens crummes that 〈◊〉 from their table . so , if any misers 〈◊〉 , it is not meet that my bread should 〈…〉 unto poore people , to gleane corne upon my lands ; yea , but let them know , that poore people ( which are no dogs , but setting a little thick clay aside , as good as themselves ) may eat the falling crummes , the scattered eares , which they gather on the ground . vse . it may confute the covetousnesse of many , which repine that the poore should have any benefit by them ; and are so farre from suffering the poore to gleane , that even they themselves gleane from the poore , and speake much like to churlish nabal , 1 sam. 25. 11. shall i take my wheat , my rye , and my barley , which i have prepared for my family , and give it to the poore , which i know not whence they be ? yea , some have so hard hearts , that they would leave their graine to be destroyed by beasts and vermine , rather then that the poore should receive any benefit thereby . cruell people , which preferre their hogs before christs sheep , mice before men , crow●s before christians . but withall , poore people must learne this lesson , to know the meaning of these two pronoun●s , mine and thine ; what belongs to their rich masters , and what pertaines to themselves . the sheep which had little spots , those were iacobs fee ; so the little spots , the loose straggling and scattered eares , those are the poores : but as for the great ones , the handfulls , the arme-fulls , the sheaves , the shocks , the cocks , these are none of theirs , but the ●ich owners ; and therefore let the poore take heed how they put forth thei● hand● to their n●igh●ours goods . motive . one forcible motive to perswade the rich to suffer the poore to gleane , may be this : even the greatest , in respect of god , is but a gleaner . god , he is the master of the harvest ; all gifts and graces they are his , in an infinite measure ; and every godly man , more or lesse , gleanes from him . abraha● gleaned a great gleane of faith ; moses , of meeknesse ; iosh●ah , of valour ; samson , of strength ; solomon , of wealth and wisdome ; s. paul of knowledge , and the like . now , if we would be glad at our hearts , that the lord would give us free leave and libertie , ●or to gleane graces out of his harvest , let us not grudge and repine , that poore people gleane a little gaine from our plentie . to conclude , when god hath multiplyed our five loaves , that is , when of our little seed he hath given us a great deale of increase , let poore people , like ruth in the text , be the twelve baskets which may take up the fragments of gleanings which are left . vers. 8 , 9 , 10. then said boaz unto ru●h , hearest thou , my daughter , goe to no ●ther field ●o gather ; neither goe from hence , but abide here by my maidens . let thy eyes be on the field which they doe reape , and goe after the maidens . have i not charged the servants , that they touch thee not ? moreover , when thou art thirstie , go unto the vessels , & drink of that which the servants have drawn . then she fell on her face , and bowed her selfe to the ground , and said unto him ; why have i found favour in thy eyes , that thou shouldst know me , since i am a stranger ? mothers and nurses are very carefull , tenderly to handle infants , when they are but newly borne . so ruth ; christ was newly formed in her , a young convert , a fresh proselyte : and therefore boaz useth her with all kindnesse , both in workes and words ; hearest thou , my daughter ? observation . aged persons may terme younger people their sonnes and daughters , 1 sam. 3. 6. and if they were persons in authoritie , though they were well-nigh equall in age , they used the same expression . thus ioseph to his brother benjamin , gen. 43. 29. god be mercifull to thee , my sonne . let young people therefore reverently observe their dutie and distance to their seniors in age , and superiours in authoritie : yet i am afraid , men keepe not the method of iacobs children , the eldest sitting downe according to his age , and the youngest according to his youth ; but fulfill the complaint of the prophet , the young presume against the aged , and the base against the honourable . let aged persons strive to deserve their respect , by demeaning themselves gravely , and striving to adde gracious hearts to gray haires : otherwise , if they discover any lightnesse , loosenesse , wantonnesse in their carriage , young men will hereupon take occasion , not onely to slight and neglect , but also to contemne and despise their paternall distance , and father-like authoritie . now as for young ministers , they have not this advantage , to speake unto young people in the phrase of boaz , hearest thou , my daughter ? but must practise s. pauls precept , 1 tim. 5. 1. rebuke not an elder , but exhort him as a father , and the younger men as brethren ; the elder women as mothers , the younger as sisters , in all purenesse . but abide here by my maidens . observation . hence we g●ther , 't is most decent for women to associate & accompanie themselves with those of their owne sexe : miriam , exod. 15. 20. with a feminine quire , with timbrels and d●nces , answered the men ; and the disciples wondred , iohn 4. 27 th●t ch●ist t●lk●d with a woman : sh●wing hereby , th●t it w●s not his ordinarie course to converse alone with one of another sexe : for herein the apostles precept deserves to take place , namely , to avoid from all appearance of evill . have i not commanded the servants , that they should not touch thee ? boaz had just cause to feare lest some of his servants might wrong her ; to prevent which , he gave them strict charge to the contrarie . observation . here we see , that servile natures are most prone and proclive to wrong poore strangers . indeed , generous spirits disdaine to make those the subjects of their crueltie , which rather should be the objects of their pittie : but it complyes with a servile disposition , to tyrannize and domineere over such poore people as cannot resist them . like pettie brookes pent within a narrow channell , on every dash of raine they are readie to overflow , and wax angry at the apprehension of the smallest distast . the locusts , revel . 9. 10. had tails like scorpions , and stings in their tails , which by some is expounded , that of those people which are meant by the scorpions , the poorest were the proudest ; the meanest , the most mischiveous ; the basest , the bloodiest . and surely he that readeth the story of our english martyrs , shall find , that one alexander a iaylor , and one drunken warwick , an executioner , were most basely and barbarously cruell to gods poor saints . secondly , from these words observe ; that it is the part of a good master not onely to doe no harm himselfe , but also to take order that his servants doe none , gen. 12 20. & 26. 11. when elisha would take nothing of naaman , 2 kings 5. 20. gehazi said ; as the lord liveth , i will run after him and take something of him . thus may base servants ( if not prevented with a command to the contrary ) wrong their most right and upright masters , by taking gifts and bribes privately . the water ( though it ariseth out o● a most pure fountain ) which runneth through mine●alls of lead , copper , brimstone , or the like , hath with it a strange taste and rellish in the mouth . so justice , which should runne downe like a streame , though it ariseth out of a pure fountaine , out of the breast of a sincere and incorrupted judge ; yet if formerly it hath passed through the mines of gold and silver , i meane , through bad se●vants , who have taken bribes to prepossesse the judge their master with the prejudice of false informations , justice hereby may be strangely perverted and corrupted . many masters themselves have been honest and upright , yet much wrong hath been done under them by their wicked servants . it is said of queene mary , that for her own part , she did not so much as bark ; but she h●d them under her , which did more then bi●e ; such were gardner , bonner , story , woodrooffe , tyrrell : now she should have tyed up these bandogs , and chained and fettered up these blood-hounds from doing any mischiefe . camden in his elizabetha , in the yeare 1595. writeth thus of the then lord chancellor of england ; ob sordes & corruptelas famulorum in beneficiis ecclesiasticis nundinandis ipse vir integer ab ecclesiasticis haud bene audivit . he ought to have imitated the example of boaz , not onely to have done no harme himselfe , but also to have enjoyned the same to his servants : have i not commanded my servants , that they should not touch thee ? thirdly , in these words boaz doth intimate , that if he gave a charge to the contrarie , none of his servants durst presume once to molest her . observation . where we see , masters commands ought to sound lawes in the eares of their servants , if they be lawfull . indeed , if absolon ( 2 sam. 13. 28. ) saith to his servants , kill amnon , fear not , for have i not commanded you ? this command did not oblige , because the thing enjoyned was altogether ungodly . otherwise , men must imitate the obedience of the centurions servants ; who said to the one . goe , and he goeth ; and to another , come , and he commeth ; and to his servant , d●e this , and he doth it . coroll . now , if we ought to be thus dutifull to our earthly masters ; surely , if the lord of heaven enjoyneth us any thing , we ought to doe it without any doubt , or delay . were there no hell to punish , no heaven to reward , no promises pronounced to the godly , no threatnings denounced to the wicked ; yet this is a sufficient reason to make us doe a thing , because god hath enjoyned it ; this a convincing argument to make us refraine fr●m it , because he hath forbidden it . then she fell on her face , and bowed . qu●stion . was not this too much honour to give to any mortall creature ? and doth it not come within the compasse of the breach of the second commandement , thou shalt not bow downe and worship them ? especially seeing godly mordecai refused to bend his knee to h●m●n . answer . civill honour may and must be given to all in authoriti● , according to the usuall gestures of the countrey : now such bowing was the custome of the easterne people , gen. 33. 3. as for mordecai's instance , it makes not against this ; he being therein either immediately warranted by god , or else he refused to bow to haman as being an amalakite , betwixt which c●●sed brood and the israelites , the lord commanded an eternall enmitie . coroll . now , if ruth demeaned her selfe with such reverent gesture to boaz , how reverent ought our gesture to be , when we approach into the presence of god. indeed , god is a spirit , and he will be worshipped in spirit and truth ; yet so , that he will have the outward decent posture of the bodie to accompanie the inward sinceritie of the ●ou●e . and said , why have i found favour . as if she had said : when i reflect my eyes upon my selfe , i cannot reade in my selfe the smallest worth , to deserve so great a favour from thy hands ; and therefore i must acknowledge my selfe exceedingly beholden to you . but principally i lift up my eyes to the providence of the lord of heaven ; mens hearts are in his hand as the rivers of water ; he turneth them whither he pleaseth : he it is that hath mollified thy heart , to shew this undeserved kindnesse unto me . here we see ruths humilitie . many now-adayes would have made a contrarie construction of boaz his charitie , and reasoned thus : surely he seeth in me some extraordinarie worth , whereof as yet i have not taken notice in my selfe ; and therefore hereafter i will maintaine a better opinion of my owne deserts . but ruth confesseth her owne unworthinesse : and from her example , let us learne to be humbly and heartily thankfull to those which bestow any courtesie or kindnesse upon us . since i am a stranger . she amplifies his favour , from the indignitie of her owne person , being a stranger . coroll . oh then , if ruth interpreted it such a kindnesse , that boaz tooke notice of her , being a stranger ; how great is the love of god to us , who loved us in christ when we were strangers and aliens from the commonwealth of israel ? as the never-failing foundation of the earth is firmely fastned for ever fleeting , yet setled on no other substance then its owne ballasted weight ; so gods love was founded on neither cause nor condition in the creature , but issued onely out of his owne free favour . so that in this respect , we may all say unto god what ruth doth unto boaz in the text ; why have we ●ound fav●ur in thine e●es , that thou should●st take know●edge of us , seeing we were but strangers ? vers. 11 , 12. and boaz answered and said unto her , it hath fully been shewed me , all that thou hast done unto thy mother in law since the death of thine husband ; and how thou hast left thy father and thy mother , and the land of thy nativitie , and art come unto a people which thou knewest not heretofore . the lord recompence thy worke , and a full reward be given thee of the lord god of israel , under whose wings thou art come to trust . it hath been fully shewed me all . more then probable it is , that boaz had received his intelligence immediately from n●omi . observation . how-ever , here we may see , the vertues of worthy persons will never want trumpets to sound them to the world . the iewes were the centurions trumpet to our saviour , luke 7. 5. and the widowes dorcas her trumpet to s. peter , acts 9. 39. let this encourage men in their vertuous proceedings , knowing that their worthy deeds shall not be buried in obscuritie , but shall finde tongues in their lively colours to expresse them . absolon having no children , and desirous to perpetuate his name , erected a pillar in the kings dale ; and the same is called absolon's pillar unto this day . but the most compendious way for men to consecrate their memories to eternitie , is to erect a pillar of vertuous deeds ; which shall ever remaine , even when the most lasting monuments in the world shall be consumed , as not able to satisfie the boulimee of all-consuming time. and to put the worst , grant the envious men with a cloud of calumnies should eclipse the beames of vertuous memories from shining in the world , yet this may be their comfort , that god that sees in secret , will reward them openly . moreover , it is the dutie of such who have received courtesies from others , to professe and expresse the same as occasion shall serve ; that so their benefactors may publikely receive their deserved commendation . thus surely naomi had done by ruth ; from whose mouth no doubt , though not immediately , her vertues were sounded in the eares of boaz. it hath been fully shewed me all . here now followeth a summarie , reckoning up of the worthy deeds of ruth ; which , because they have been fully discoursed of in the former chapter , it would be needlesse againe to insist upon them : proceed we therefore to boaz his prayer . the lord recompence thee . as if he had said : indeed , ruth , that courte●ie which i afforded thee , to gleane upon my land without any disturbance , comes farre short both of thy deserts , and my desires . all that i wish is this , that what i am unable to requite , the lord himselfe would recompence : may he give thee a full reward of graces internall , externall , eternall ; here , hereafter ; on earth , in heaven ; while thou livest , when thou diest , in grace , in glory , a full reward . where first we may learne , that when we are unable to requite peoples des●●ts of our selves , we must make up o●r w●●t of workes with good wishes to god 〈◊〉 them . indeed , we must not doe like those in the second of s. iames , verse 16. who onely said to the poore , depart in peace , warme your sel●es , and fill your bellies , and yet bestowed nothing upon them : we must not both begin and conclude with good wishes , and doe nothing else ; but we must observe boaz his method : first , to begin to doe good to those that being vertuous , are in distresse ; and then , where we fall short in requiting them , to make the rest up , with heartie wishes to god for them . observation . but the maine observation is this ; there is a recompence of a full reward upon the good workes of his servants , gen. 15. 1. moreover , by them is thy servant taught ; and in keeping them , there is great reward , psal. 19. 11. verily ▪ there is a reward for the righteous ; doubtlesse , there is a god that judgeth the earth ; godlinesse hath the promises of this life , and of the life to come . vse 1. it may serve to consute such false spies as rayse wrong reports of the land of can●an , of the christian prof●ssion , saying with the wicked , mal. 3. 14. it is in vaine to serve god ; and what profit is it that we have kept his commandements , and that we have walked mournfully before the lord of ho●sts ? slanderous tongues ! which one day shall be justly fined in the starre-chamber of heaven , ob scandala magnatum , for ●landering of gods noble servants , and their profession , for indeed , the christian life is most comfortable ; for we may both take a liberall portion , and have a sanctified use of gods creatures : besides , within we have peace of conscience , and joy in the holy-ghost in some measure ; one dramme whereof is able to sugar the most wormewood affliction . vse 2. when we begin to feele our selves to lagge in christianitie , let us spurre on our affections with the meditation of that full reward which we shall in due time receive ; with our saviour , let us looke to the ioyes which are set before us ; and with moses , let us have an eye to the recompence of reward : yet so , that though we look at this reward , yet also we must look through it , and beyond it . this medita●ion of the reward , is a good place for our soules to bait at , but a bad place for our soules to lodge in : we must mount our mindes higher , namely , to aime at the glory of god ; at which all our actions must be directed , though there were no reward propounded unto them . yet since it is gods goodnesse , to propound unto us a reward , over and besides his owne glory ; this ought so much the more to incite us to diligence in our christian calling : for if othniel , iudges 1. behaved himselfe so valiantly against the enemies of israel , in hope to obtaine achsah , calebs daughter , to wife ; how valiantly ought we to demeane our selves against our spirituall enemies , knowing that we shall one day be married unto our saviour in eternall happinesse ? and this is a full reward . objection . but some may say , these termes of recompence and reward may seeme to favour the popish tenent , that our good workes merit at gods hand . answer . reward and recompence unto our good workes are not due unto us for any worth of our owne , but meerely from gods free favour and gracious promise . for , to make a thing truly meritorious of a reward , it is required , first , that the thing meriting be our owne , and not anothers ; now our best workes are none of ours , but gods spirit in us : secondly , it is requisite that we be not bound of dutie to doe it ; now we are bound to doe all the good deeds which we doe , and still remaine but unprofitable servants : thirdly , there must be a proportion betweene the thing meriting , and the reward merited ; now there is no proportion betweene our stained and imperfect workes , ( for such are our best ) and that infinite weight of glory where with god will reward us . it remaines therefore , that no reward is given us for our owne inherent worth , but meerely for gods free favour , who crownes his owne workes in us . vnder whose wings thou art come to trust . a metaphor ; it is borrowed from an hen , which with her clocking summons together her stragling chickens , and then out-stretcheth the fanne of her wings to cover them . familiarly it is used in scripture , and amongst other places , by our saviour , math. 23. how oft would i have gathered thee together , as an hen gathereth her chickens under her wings , and ye would not ? and just it was with god , because the foolish chickens of the iewes would not come to christ , the hen , calling them , to suffer them to be devoured by the eagle , the imperiall armie of the romans . observation . gods love and care over his children , is as great as an hen's over her chickens . now the hen's wings doe the chickens a double good . first , they keepe them from the kite ; so gods providence protecteth his servants from that kite , the devill : for as the kite useth to fetch many circuits , and circles , and long hovers and flutters round about , and at length spying her advantage , pops downe on the poore chicken for a prey ; so the devill , who as it is iob 1. 7. compasseth the earth to and fro , and walketh through it , and at length spying an opportunitie , pitcheth and setleth himselfe upon some poore soule , to devoure it , if the wings of gods providence ( as the citie of refuge ) doe not rescue him from his clutches . secondly , the hen with her chickens broodes her chickens , and makes them thereby to thrive and grow . in summer her wings are a canopie , to keepe her chickens from the heat of the scorching sunne ; and in winter they are a mantle , to defend them from the injurie of the pinching cold : so gods providence and protection makes his children to sprout , thrive , and prosper under it : in prosperitie , gods providence keepeth them from the heat of pride ; in adversitie , it preserveth them from being benummed with frozen despaire . vse . let us all then strive to runne , to hide our selves under the wings of the god of heaven . hearke how the hen clocks in the psalmes , call upon me in the time of trouble , and i will heare thee , and thou shalt prayse me : how she clocks in the canticles , returne o shulamite , returne , returne , that we may behold thee : how she clocketh , math. 7. 7. aske and ye shall have , seeke and ye shall finde , knock and it shall be opened unto you : how she clocks , math. 11. come unto me all ye that are wearie and heavie laden , and i will ease you . let not us now be like fullen chickens , which sit moaping under a rotten hedge , or proating under an old wood-pile , when the hen calleth them . let not us trust to the broken wall of our owne strength , or think to lurke under the tottering hedge of our owne wealth , or winde-shaken reeds of our unconstant friends ; but flye to god , that he may stretch his wings over us , as the cherubi●s did over the mercie-seat . and as alwayes in day-time , so especially at night , when we goe to bed , ( for chickens when going to roost , alwayes run to the hen ) let us commend our selves with prayer to his providence , that he would be pleased to preserve us from the dangers of the night ensuing ; trusting with ruth in the text , under the wings of the lord god of israel . vers. 13 , 14. then she said , let me finde favour in the sight of my lord ; for thou hast comforted me , and spoken comfortably unto thy maid , though i be not like to one of thy maids . and boaz said unto her , at the meale time come thou hither , and eate of the bread , and dip thy morsell in the vineger . and she sate beside the reapers , and he reached her parched corne ; and she did eate , and was sufficed , and left thereof . boaz had formerly called ruth daughter ; now ruth stileth him , lord. when great ones carry themselves familiarly to meaner persons , meaner persons must demeane themselves respectively to great ones . indeed , with base and sordid natures familiaritie breeds contempt ; but ingenuous natures will more awfully observe their distance towards their superiours , of whom they are most courteously intreated . and if great personages should cast up their accompts , they should find● themselves not losers , but gainers of honour , by their kinde usage of their inferiours . those starres seeme to us the greatest , and shine the brightest , which are set the lowest . great men , which sometimes stoop , and stoop low in their humble carriage to others , commonly get the greatest lustre of credit and esteeme in the hearts of those that be vertuous . and spoken comfortably unto thy maid . in hebrew , hast spoken unto the heart . a comfortable speech , is a word spoken to the heart . meditation . oh that ministers had this facultie of boaz his speech ; not to tickle the cares , teach the heads , or please the braines of the people , but that their sermons might s●●ke and sink to the root of their hearts . but though this may be endeavoured by them , it cannot be performed of them , without gods speciall assistance . we may leave our words at the outward porch of mens eares , but his spirit must conduct and lodge them in the closet of their hearts . though i be not like to one of thy maids . meaning , because she was a moabitesse , a stranger and alien , they natives of the common-wealth of israel ; in this respect , she was farre their inferiour . observation . the godly ever conceive very humbly and meanly of themselves ; moses , exod. 4. 10. gedeon , judg. 6. 15. abigail , 1 sam. 25. 41. esay 6. 5. jerem. 1. 6. iohn baptist , math. 3. 11. 1 tim. 1. 15. and the reason hereof is , because they are most privie to and sensible of their owne infirmities ; their corruptions , which cleave unto them , are ever before their eyes . these black feet abate their thoughts , when puffed up with pride for their painted traine of other graces . on the other side , the wicked set ever the greatest price on their owne worth ; they behold their owne supposed vertues through magnifying glasses , and think with haman , that none deserves better to be honoured by the king , but themselves . vse . let us endeavour to obtaine humilitie with ruth ; a vertue of most worth , and yet which costeth least to keepe : yet notwithstanding , it is both lawfull and needfull for us to know our owne worth , and to take an exact survey of those graces which god hath bestowed upon us . first , that we may know thereby the better to proportion our thanks to god : secondly , that we may know how much good the church and common-wealth expecteth to be performed by us . and lastly , that if any should basely insult and domineer over us , we may in humilitie stand upon the lawfull justification of our selves , and our owne sufficiencie , as s. paul did against the false apostles at corinth ; alwayes provided , that we give god the glory , and professe our selves to be but unprofitable servants . and boaz said unto her , at the meale time come thou hither , and eate of the bread. two things herein are commendable in boaz , and to be imitated by masters of families . first , that he had provided wholesome and competent foode for his owne servants ; so ought all house-holders to doe . and herein let them propound god for their president , for he maintaineth the greatest family ; all creatures are his servants , and he giveth them meat in due season , he openeth his hand , and filleth with his blessing every living thing . secondly , as boaz provided meat for his servants , so he allowed them certaine set convenient times wherein they might quietly eate their meat . but as the people of the iewes pressed so fast upon our saviour , ( mark. 3. 20. ) that he had not so much leisure as to eate bread , and take necessarie sustenance : so , such is the gripple nature of many covetous masters , that they will so taske and tye their servants to their worke , as not to afford them seasonable respite to feede themselves . and dip thy morsell in the vineger . observation . the fare of gods servants in ancient time , though wholesome , was very homely : here they had onely bread and vineger , and parched corne. for a thousand five hundred and sixtie yeares the world fed upon herbes , & the scripture maketh mention since of meane and sparing fare of many godly men . it may therefore confute the gluttonie and epi●urisme of our age , consisting both in the superfluous number of dishes , and in the unlawfull nature of them . we rifle the ayre for daintie fowle , we ransack the sea for delicious fish , we rob the earth for delicate flesh , to suspend the doubtfull appetite betwixt varietie of dainties . as for the nature of them , many are meere needlesse whetstones of hunger , which in stead of satisfying doe encrease it . and as in the spanish inquisition such is their exquisite crueltie , that having brought one to the doore of death by their tortures , they then revive him by cordials ; and then againe re-killing him with their torments , fetch him againe with comfortable things ; thus often re-iterating their crueltie : so , men having killed their appetite with good cheare , seeke with dishes made for the nonce to enliven it againe , to the sup●rfluous wasting of gods good creatures , and much endammaging the health of their owne bodies . but leaving them , let us be content with that competent foode which god hath allotted us , knowing , that better is a dinner of herbes with peace , then a stalled oxe with strife ; and god , if it p●easeth him , can so blesse daniels pulse unto us , that by meane fare we shall be made more strong and healthfull , then those who surfet on excesse of dainties . and she did eate and was sufficed . it is a great blessing of god , when he gives such strength and vertue to his creatures , as to sati●●●● our hunger ; and the contrarie , is a great punishment : for as , ( 1 kings 1. 1. ) when they heaped abundance of clothes on aged king david , yet his decayed body felt no warmth at all ; so god so curseth the meat to some , that though they cramme downe never so much into their bellies , yet still their hunger● encreaseth with their meat , and they finde , that nature is not truly contented and satisfied therewith . and left thereof . hence we learne , the over-plus which remaineth after we have ●ed our selves , must neither be scornfully cast away , nor carelesly left alone , but it must be thriftily kept : imitating herein the example of ou● saviour ; who , though he could make five loaves swell to sufficient foode for five thousand men , yet gave he command , that the fragments should be carefully basketted up . vers. 15 , 16 , 17. and when she arose to gleane , boaz commanded his servants , saying , let her gather among the sheaves , and doe not rebuke her ; also let fall some of the sheaves for her , and let it lie , that she may gather it up , and rebuke her not . so she gleaned in the field untill evening , and she threshed that she had gathered , and it was about an ephah of barley . before i enter into these words , behold an objection stands at the doore of them , which must first be removed . objection . one may say to ruth , as our saviour to the young man in the gospel , one thing is wanting . here is no mention of any grace she said to god either before or after meat . answer . charitie will not suffer me to condemne ruth of forgetfulnesse herein : she who formerly had been so thankfull to boaz , the conduit-pipe , how can she be thought to be ungratefull to god , the fountaine of all favours ? rather i think it is omitted of the holy spirit to be written downe ; who , had he registred each particular action of gods saints , ( as it is iohn 21. 25. ) the world would not have been able to containe the books which should be written . let none therefore take occasion to omit this dutie , because here not specified ; rather let them be exhorted to performe it , because in other places it is both commanded by precept , and commended by practice , deut. 8. 10. 1 cor. 10. 31. yea , in the 27. of the acts , the mariners and souldiers , ( people ordinarily not very religious ) though they had fasted fourteene dayes together , yet none of them were so unmannerly , or rather so prophane , as to snatch any meat , before s. paul had given thanks . let us not therefore be like esau , who in stead of giving a blessing to god for his pottage , sold his blessing to his brother for his pottage : but though our haste or hunger be never so great , let us dispense with so much time , as therein to crave a blessing from god , wherein his creatures are sanctified ; as no doubt ruth did , though not recorded . and when she arose to gleane . the end of feeding , is to fall to our calling . let us not therefore with israel , sit downe to eate and to drinke , and so rise up againe to play ; but let us eate to live , not live to eate . 't is not matter , we need not make the clay-cottage of our body much larger then it is , by immodera●e feasting ; it is enough , if we maintaine it so with competent food , that god our landlord may not have just cause to sue us for want of reparations . boaz commanded his servants , saying , let her gather among the sheaves , and doe not rebuke her . observation . it is lawfull for us , according to our pleasure , to extend our favours more to one then to another . ruth alone , not all the gleaners , was priviledged to gather among the sheaves uncontrouled . give leave to iacob to bequeath a double portion to ioseph , his best beloved sonne ; for ioseph to make the messe of benjamin five times greater then any other of his brethren ; for elkanah to leave a worthier portion to hannah then to peninnah : the reason is , because there can be no wrong done in those things which are free favours . i am not lesse just to him , to whom i give lesse ; but i am more mercifull to him , to whom i give more . yet in the dealing and distributing of liberalitie , let those of the family of faith be especially respected ; and of these , those chiefely which , as the apostle saith , are worthy of a double honour . corollarie . shall it not therefore be lawfull for the lord of heaven to bestow wealth , honour , wisdome , effectuall grace , blessings outward and inward on one , and denie them to another ? you therefore , whom god hath suffered to gleane among the sheaves , and hath scattered whole handfulls for you to gather ; you that abound and flow with his favours , be heartily thankfull unto him ; he hath not dealt so with every one , neither have all such a large measure of his blessings . and ye common gleaners , who are faine to follow farre after , and glad to take up the scattered eares , who have a smaller proportion of his favour , be neither angry with god , nor grieved at your selves , nor envious at your brethren ; but be content with your condition : it is the lord , and let him doe what is good in his eyes ; shall not he have absolute power to doe with his owne what he thinketh good , when boaz can command , that ruth , and no other , may gleane among the sheaves without rebuke ? had the servants of boaz , without expresse warrant and command from their master , scattered handfulls for her to gleane , their action had not been charitie , but flat theft and robberie ; for they were to improve their masters goods to his greatest profit . on the other side , it had been a great fault ▪ to with-hold and with-draw any thing from her , which their master commanded them to give . yet , as the unjust steward in luke made his masters debts to be lesse then they were ; so many servants now-adayes make their masters gifts to be lesse then they are , giving lesse then he hath granted , and disposing lesse then he hath directed . men commonly pay toll for passing through great gates , or over common bridges ; so when the liberalitie of masters goeth through the gate of their servants hands , and bridges of their ●ingers , it is constrained to pay tribute and custome to their servants , before it commeth to those poore to whom it was intended . thus many men make the augmentation of their owne estat●s , from the diminution of their masters bountie . question . but some may say , why did not boaz bestow a quantitie of corne upon ruth ▪ and so send her home unto her mother ? answer . he might have done so , but he chose rather to keep her still a working . where we learne , that is the best charitie which so relieves peoples wants , as that they are still continued in their calling . for as he who teacheth one to swimme , though happily he will take him by the chinne , yet he expecteth that the learner shall nimbly ply the oares of his hands and ●eet , and strive and struggle with all his strength to keepe himselfe above water : so those who are beneficiall to poore people , may justly require of them , that they use both their hands to worke and feet to goe in their calling , and themselves take all due labour , that they may not sinke in the gulfe of penurie . relieve an husbandman , yet so , as that he may still continue in his husbandry ; a trades-man , yet so , as he may still goe on in his trade ; a poore scholar , yet so , as he may still proceed in his studies . hereby the common-wealth shall be a gainer , drones bring no honey to the hive , but the painfull hand of each privat man contributes some profit to the publike good . hereby the able poore , the more diligent they be , the more bountifull men will be to them ; while their bodies are freed from many diseases , their soules from many sinnes , whereof idlenesse is the mother . lazinesse makes a breach in our soule , where the devill doth assault us with greatest advantage ; and when we are most idle in our vocations , then he is most busie in his temptations . a reverend minister was wont to say , that the devill never tempted him more then on mondayes , when ( because his former weekes taske was newly done , and that for the weeke to come six dayes distant ) he tooke most libertie to refresh himselfe . since therefore so much good commeth from industrie ▪ i could wish there were a publike vineyard , into which all they should be sent ; who stand lazing in the market-place till the eleventh houre of the day . would all poore and impotent were well placed in an hospitall , all poore and able well disposed in a work-house ; and the common stocks of townes so layd out ▪ as they thereby might be imployed . so she gleaned in the field untill evening . the night is onely that which must end our labours : onely the evening must beg us a play , to depart out of the school of our vocation , with promise next morning to returne againe ; man goeth out to his labour untill evening . let such then be blamed , who in their working make their night to come before the noone , each day of their labour being shorter then that of s. lucy ; and after a spurt in their calling for some few houres , they relapse againe to lazinesse . and she threshed what she had gathered . the materialls of the temple were so hewed and carved , both stone and wood , before that they were brought unto hierusalem , that there was not so much as th● noyse of an hammer heard in the temple . so ruth fits all things in a readinesse , before the goes home : what formerly she gleaned , now she threshed ; that so no noyse might be made at home , to disturbe her aged mother . here we see gods servants , though well descended , disdaine not any homely , if honest , worke for their owne living : sarah kneaded cakes , re●eccab drew water , rachel fed sheepe , thamar baked cakes . suetonius reporteth of augustus caesar , that he made his daughters to learne to spinne ; and pantaleon relates the same of charles the great . yet now-adayes , ( such is the pride of the world ) people of farre meaner qualitie scorne so base imployments . and it was about an ephah of barley . an ephah contained ten omers , exod. 16. 36. an omer of mannah was the proportion allowed for a mans one day meat . thus ruth had gleaned upon the quantitie of a bushell ; such was her industry , in diligent bestirring h●r selfe ; boaz his bountie , in scattering for her to gather ; and above all , god his blessing , who gave so good successe unto her . ruth having now done gleaning , did not stay behind in the field , as many now-adayes begin their worke when others end ; if that may be termed worke , to filch and steale ; as if the darke night would be a veyle to cover their deedes of darknesse : but home she hasteneth to her mother , as followeth . vers. 18 , 19. and she tooke it up , and went into the citie , and her mother in law saw what she had gathered : also she tooke forth , and gave to her that which sh● had reserved , when she was sufficed . then her mother in law said unto her , where hast thou gleaned to day ? and where wroughtest thou ? blessed be he that knew thee : and she shewed her mother in law with whom she had wrought , and said , the mans name with whom i wrought to day , is boaz. and she tooke it up . see here , the shoulders of gods saints are wonted to the bearing of burthens : little isaac carryed the faggot , wherewith himselfe was to be sacrificed ; our saviour his owne crosse , till his faintnesse craved simon of cyrene to be his successor . yet let not gods saints be dis-heartened : if their father hath a bottle wherein he puts the teares which they spend ; sure he hath a ballance , wherein he weighs the burthens which they beare ; he keepes a note , to what weight their burthens amount , and ( no doubt ) will accordingly comfort them . those are to be confuted , who with the scribes , math. 23. 4. binde heavi● burthens , and grievous to be borne , and lay them on the backs of others , but for their owne part they will not so much as touch them with one of their fingers : yea , some are so proud , that they will not carry their owne provender , things for their owne sustenance ; had they been under ruths ephah of barley , with david in sauls armour , they could not have gone under the weight of it , because never used unto it . and her mother in law saw what she had gathered . namely , ruth shewed it unto her , and then naomi saw it . children are to present to their parents view all which they get by their owne labour ; otherwise doe many children now-adayes : as ananias and saphira brought part of the money , and deposed it at the apostles feet , but reserved the rest for themselves ; so they can be content to shew to their parents some parcell of their gaines , whilest they keepe the remnant secretly to themselves . also she tooke forth , and gave to her . learne we from hence ; children , if able , are to cherish and feed their parents , if poore and aged . have our parents performed the parts of pelicans to us , let us doe the dutie of storkes to them : would all children would pay as well for the partie-coloured coats which their parents doe give them , as ioseph did for his , who maintained his father and his brethren in the famine in egypt ▪ thinke on thy mothers sicknesse , when thou wast conceived ; sorrow , when thou wast borne ; trouble , when thou wast nurst : she was cold ▪ whilest thou wast warme ; went , whilest thou layd'st still ; waked , whilest thou slept'st ; fasted , whilest thou fed'st : these are easier to be conceived then express'd , easier deserved then requited . say not therefore to thy father according to the doctrine of the pharises , corban , it is a gift , if thou profitest by me ; but confesse that it is a true debt , and thy bou●den dutie , if thou beest able , to relieve them : so did ruth to naomi , who was but her mother in law . which she had reserved when she was sufficed . observation . we must not spend all at once , but providently reserve some for afterwards ; we must not speake all at once , without iesuiticall reservation of some things still in our hearts ; not spend all at once , without thriftie reservation of something still in our hands . indeed our saviour saith , care not for to morrow , for to morrow shall care for it selfe : but that is not meant of the care of providence , which is lawfull and necessarie ; but of the care of diffidence , which is wicked and ungodly . those are to be blamed , which as abishai said to david concerning saul , i will strike him but once , and i will strike him no more . so many men , with one act of prodigalitie , give the bane and mortall wound to their estates , with one excessive feast , one costly sute of clothes , one wastfull night of gaming , they smite their estates under the fifth rib , which alwayes is mortall in scripture , so that it never reviveth againe . but let us spare where we may , that so we may spend where we should : in the seven yeares of plentie let us provide for the seven yeares of famine ; and to make good construction of our estates , let us as well observe the future as the present tense . then her mother in law said unto her , where hast thou gleaned to day ? these words were not uttered out of jealousie , as if naomi suspected that ruth had dishonestly come by her corne ; ( for charitie is not suspitious , but ever fastens the most favourable comments upon the actions of those whom it affects ) but she did it out of a desire to know who had been so bountifull unto her . yet hence may we learne , that par●nts , after the example of naomi , may and ought to examine their children , how and where they spend their time : for hereby they shall prevent a deale of mischiefe , whilest their children will be more watchfull what companie they keepe , as expecting with feare at night to be examined . neither can such fathers be excused , who never say to their children , as david to adoniah , why doest thou so ? but suffer them to rove and range at their owne pleasure . am i , say they , my sonnes keeper ? he is old enough , let him looke after himsel●e . now , as for those ioashes , whose iehoiada's are dead , those young men whose friends and fathers are deceased , who now must have reason for their ruler , or rather grace for their guide and governer ; let such know , that indeed they have none to aske them as the angel did hagar , whence commest thou , and whither goest thou ? none to examine them , as eliab did david , wherefore art thou come downe hither ? none to question them , as naomi did ruth , where wroughtest thou to day ? but now , as s. paul said of the gentiles , that having no law , they were a law unto themselves : so must such young persons endeavour , that having no examiners , they may be examiners to themselves , and at night , accordingly as they have spent their time , either to condemne or acquit their owne actions . blessed be he that knew thee . 1 kings 22. the man shot an arrow at unawares , yet god directed it to the chinke of the armour of guiltie ahab : ●ut naomi doth here dart and ejaculate out a prayer , and that at rovers , aiming at no one particular marke ; blessed be he that knew thee : yet , no doubt , was it not in vaine ; but god made it light on the head of bountifull boaz , who deserved it . learne we from hence , upon the sight of a good deed , to blesse the doer thereof , though by name unknowne unto us : and let us take heed that we doe not recant and recall our prayers , after that we come to the knowledge of his name ; as some doe , who when they see a laudable work , willingly commend the doer of it ; but after they come to know the authors name , ( especially if they be prepossessed with a private spleene against him ) they fall then to derogate and detract from the action , quarrelling with it as done out of ostentation , or some other sinister end ▪ and she shewed her mother in law with whom she had wrought . children when demanded , are truly to tell their parents where they have been ; rather let them hazard the wrath of their earthly father , by telling the truth , then adventure the displeasure of their heavenly father , by feigning a lye. yet as david , when achish asked him , where he had been ? ( 1 sam. 27. 10. ) told him , that he had been against the south of judah , and against the south of the jerahmeelites , and against the south of the kenites ; when indeed he had been the cleane contrarie way , invading the geshurites , and ●ezrites , and the amalekites : so many children flap their parents in the mouth with a lye , that they have been in their studie , in their calling , in good companie , or in lawfull recreations , when the truth is , they have been in some drinking-school , taverne , or ale-house , mis-spending of their precious time . and many serve their masters as gehezi did the prophet ; who being demanded , answered , thy servant went no whither , when he had been taking a bribe of naaman . the mans name with whom i wrought to day , is boaz. we ought to know the names of such who are our benefactors . those are counted to be but basely borne , who cannot tell the names of their parents ; and surely , those are but of a base nature , who doe not know the names of their patrons and ●enefactors . too blame therefore was that lame man cured by our saviour , ( iohn 5. 13. ) of whom it is said , and he that was healed knew not the name of him that said unto him , take up thy bed ▪ and walke . yet let not this discourage the charitie of any benefactors , because those that receive their courtesies , oftentimes doe not remember their n●mes ; let this comfort them , though they are forgotten by the living , they are remembred in the booke of life . the a●henians out of superstition erected an altar with this inscription , vnto the unknowne god : but we out of true devotion , must erect an altar of gratitude to the memorie , not of our once unknown , but now forgotten benefactors , whose names we have not been so carefull to preserve , as ruth was the name of boaz ; and the mans name was boaz. vers. 20. and naomi said unto her daughter in law , blessed be he of th● lord , for he ceaseth not to do good to the living , and to the dead . againe naomi said unto her , the man is neere unto us , and of our affinitie . these words consist of three parts . 1. naomies praying for boaz. 2. her praising of boaz. 3. her reference and relation unto boaz. of the first : blessed be he of the lord. the lord is the fountain from whom all blessednesse flowes . indeed iacob blessed his sonnes , moses the twelve tribes , the priests in the law the people ; but these were but the instruments , god the principall ; these the pipe , god the fountaine ; these the ministers to pronounce it , god the author who bestowed it . for he ceaseth not . observation . naomi never before made any mention of boaz , nor of his good deeds ; but now being informed of his bountie to ruth , it puts her in mind of his former courtesies . learn from hence , new favours cause a fresh remembrance of former courtesies . wherefore if men begin to be forgetfull of those favours which formerly we have bestowed upon them , let us florish and varnish over our old courtesies with fresh colours of new kindnesses , so shall we recall our past favours to their memories . vse . when we call to mind gods staying of his killing angell ▪ anno 1625. let that mercy make us to be mindfull of a former ; his safe bringing back of our ( then prince ) now ) king from spaine ; when the pledge of our ensuing happiness was pawned in a forreine country : let this blessing put us in mind of 〈◊〉 former . the peaceable comming in of our graciou● soveraigne of happie memory , when the bounds of two kingdoms were made the middle of a mo●archy : stay not here , let thy thankfulnesse travell further ; call to minde the miraculous providence of god in defending this land from invasion in 88. on still ; be thankfull for gods goodnesse in bringing queene elizabeth to the crown , when our kingdome was like the woman in the gospell , troubled with an issue of blood ( which glorious martyrs shed ) but stanched at her ariving at the scepter : we might be infinite in prosecution of this point ; let present favours of god renew the memories of old ones , as the present bounty of boaz to ruth made naomi remember his former courtesies : for he ceaseth not to doe good to the living and the dead . he ceaseth not . our deeds of piety ought to be continued without interruption or ceasing ; some men there be , whose charitable deeds are as rare as an eclipse , or a blazing-starre ; these men deserve to be pardoned for their pious deeds , they are so seldome guiltie of them : with nabal , they prove themselves by excessive prodigalitie at one feast ; but he deserves the commendation of a good house-keeper , who keepes a constant table , who with boaz ceaseth not to doe good . to the dead . the meaning is , to those who now are dead , but once were living ; or to their friends and kindred . whence we learne , mercie done to the kindred of the dead , is done to the dead themselves . art thou then a widower , who desirest to doe mercie to thy dead wife ; or a widow , to thy dead husband ; or a child , to thy deceased parent ? i will tell thee how thou mayest expresse thy selfe courteous : hath thy wife , thy husband , or thy parent any brother , or kinsman , or friends surviving , be courteous to them ; and in so doing , thy favours shall redound to the dead : though old barzillai be uncapable of thy favours , let young kimham taste of thy kindnesse : though the dead cannot , need not have thy mercie , yet may they receive thy kindnesse by a proxie , by their friends that still are living . mercie then to the dead , makes nothing for the popish purgatorie ; and yet no wonder if the papists fight for it . 't is said of sicily and aegypt , that they were anciently the barnes and granaries of the citie of rome : but now-adayes purgatorie is the barne of the romish court , yea , the kitchin , hall , parlour , larder , cellar , chamber , every roome of rome . david said , 2 sam. 1. 24. ye daughters of israel , weepe for saul , which clothed you in skarlet with pleasure , and hanged ornaments of gold upon your apparell : but should purgatorie once be removed , weep pope , cardinals , abbots , bishops , fryers ; for that is gone which maintained your excessive pride . when adonijah sued for abishag the shunamite , solomon said to his mother , aske for him the kingdome also . but if once the protestants could wring from the papists their purgatorie , nay , then would they say , aske the triple crowne , crosse-keyes , s. angelo , peters patrimonie , and all : in a word , were purgatorie taken away , the pope himselfe would be in purgatorie , as not knowing which way to maintaine his expensivenesse . the man is neere unto us , and of our affinitie . naomi never before made any mention of boaz ; some , had they had so rich a kinsman , all their discourse should have been a survey and inventorie of their kinsmens goods , they would have made an occa●ion at every turne to be talking of them . well , though naomi did not commonly brag of her kinsman , yet when occasion is offered , she is bold to challenge her interest in him . observation . poore folks may with modestie claime their kindred in their rich alliance : let not therefore great personages scorne and contemne their poore kindred . cambden reports of the citizens of corke , that all of them in some degrees are of kindred one to the other : but i thinke , that all wealthie men will hook in the cousin , and draw in some alliance one to other ; but as they will challenge kindred ( where there is none ) in rich folkes , so they will denie kindred where it is , in poore ; yet is there no just reason they should doe so : all mankind knit together in the same father in the creation , and at the deluge ; i know not who lay higher in adams loynes , or who tooke the wall in eves belly . i speake not this to pave the way to an anabaptisticall paritie , but onely to humble and abate the conceits of proud men , who look so scornfull and contemptuous over their poore kindred . vse . let such as are allyed to rich kindred , be heartily thankfull to god for them ; yet so , as they under god depend principally on their owne labour , and not on their reference to their friends ; and let them not too earnestly expect helpe from their kindred , for feare they miscarry . a scholler being maintained in the universitie by his uncle , who gave a basilisk for his armes , and expected that he should make him his heire , wrote these verses over his chimney ; faller is aspectu basiliseum occidere , plini , nam vitae nostrae spem basiliscus alit . soone after it happened that his uncle dyed , and gave him nothing at all ; whereupon the scholler wrote these verses under the former . certè aluit , sed spe vanâ ; spes vana venenum ; ignoscas plini , verus es historicus . so soone may mens expectations be frustrated , who depend on rich kindred : yea , i have seene the twine-thred of a cordiall friend hold , when the cable-rope of a rich kinsman hath broken . let those therefore be thankfull to god , to whom god hath given meanes to be maintained of themselves , without dependance on their kindred : better it is to be the weakest of substances , to subsist of themselves , then to be the bravest accidents , to be maintained by another . vers. 21. and ruth the moabitesse said , he said unto me also , thou shalt keep fast by my young men , untill they have ended all my harvest . he said unto me also . rvth perceiving that naomi kindly resented boaz his favour , and that the discourse of his kindnesse was acceptable unto her , proceeds in her relation . doctrine . people love to enlarge such discourses , which they see to be welcome to their audience . what maketh tale-bearers so many , and their tales so long , but that such persons are sensible , that others are pleasingly affected with their talke ? otherwise , a frowning looke , prov. 25. 23. will soone put such to silence . when herod saw , acts 13. 3. that the killing of iames pleased the iewes , he proceeded farther , to take peter also . detractors perceiving that killing of their neighbours credits is acceptable to others , are encouraged thereby to imbrew their tongues in the murthering of more reputations . secondly , whereas ruth candidly confesseth what favour she found from boaz , we learne , we ought not sullenly to conceale the bountie of our benefactors , but expresse it to their honour , as occasion is offered . the giver of almes may not , but the receiver of them may blow a trumpet . this confuteth the ingratitude of many in our age ; clamorous to beg , but tongue-tyed to confesse what is bestowed upon them . what the sinne against the holy-ghost is in divinitie , that ingratitude is in moralitie ; an offence unpardonable . pittie it is , but that moone should ever be in an eclipse , that will not confesse the beames thereof to be borrowed from the sunne . he that hath a hand to take , and no tongue to thanke , deserves neither hand nor tongue , but to be lame and dumbe hereafter . observe by the way , that ruth expresseth what tends to the prayse of boaz , but conceales what boaz said in the prayse of her selfe . he had commended her , verse 11. for a dutifull daughter in law , and for leaving an idolatrous land. but ruth is so farre from commending her selfe in a direct line , that she will not doe it by reflection , and at the second hand , by reporting the commendations which others gave her . doctrine . let another prayse thee , and not thine owne mouth . how large are the pen-men of the scripture , in relating their owne faults : how concise ( if at all ) in penning their owne prayses . it is generally conceived , that the gospel of s. marke was indited by the apostle peter ; and that from his mouth it was written by the hand of iohn marke , whose name now it beareth ; if so , then we may observe , that peters denying of his master , with all the circumstances thereof , his cursing and swearing , is more largely related in the gospel of s. marke , then in any other : but as for his repentance , it is set downe more shortly there , then in other gospels : mathew 26. 75. and he went out and wept bitterly . luke 22. 62. and peter went out and wept bitterly . but marke 14. 72. it is onely said , when he thought thereon , he wept . so short are gods servants in giving an account of their owne commendations , which they leave to be related by the mouthes of others . thou shalt keepe fast by my young men . objection . here either ruths memorie failed her , or else she wilfully committed a foule mistake . for boaz never bad her to keepe fast by his young men , but verse 8. abide here fast by my maidens . it seemes she had a better minde to male-companie , who had altered the geneder , in the relating of his words . answer . cond●mne not the generation of the righteous , especially on doubtfull evidence . boaz gave a command , verse 15. to his young men to permit her to gleane : she mentioneth them therefore in whom the authoritie did reside , who had a commission from their master , to countenance and encourage her in her extraordinarie gleaning , which priviledge her maidens could not bestow upon her . vers. 22. and naomi said unto ruth her daughter in law , it is good , my daughter , that thou goe out with his maidens , that they meet thee not in any other field . and naomi said unto ruth , her daughter in law . doctrine . it is the bounden dutie of parents , to give the best counsell they can to their children : as naomi here prescribes wholsome advice unto her daughter in law . it is good . that is , it is better : it is usuall both in the old and new testament , to put the positive for the comparative in this kinde . luke 10. 42. mary hath chosen that good part , that is , the better part . it is profitable for thee that one of thy members perish , and not thy whole body , math. 5. 29. profitable , that is , more profitable : and as it is expounded , math. 18. 8. better . it is good for a man not to touch a woman ▪ 1 cor. 7. 1. that is , it is better ; it is more convenient , and freer from trouble , in time of persecution . it is good for thee , that thou goe out with his maidens , that is , it is better . doctrine . maids are the fittest companie for maids ; amongst whom , a chast widow , such as ruth was , may well be recounted : modestie is the life-guard of chastitie . that they meet thee not in any other field . here she rendreth a reason of her councell , because ruth thereby should escape suspition , or appearance of evill . objection . what hurt or harme had it been , if they had met her in another field ? she might have been met there , and yet have departed thence as pure and spotlesse as she came thither . answer . it is granted . yet being a single woman , slanderous tongues and credulous eares meeting together , had some colour to rayse an ill report on her reputation . besides , being a moabite , she ought to be more cautious of her credit ; lest , as she was a stranger , she might be taken for a strange woman , in solomon his sense . and therefore nimia cautela non nocet ; in some eares it is not enough to be honest , but also to have testes honestatis ; many a credit having suffered , not for want of clearenesse , but clearing of it selfe , surprized on such disadvantages . vers. 23. so she kept sast by the maidens of boaz , to gleane unto the end of barley harvest and of wheat harvest , and dwelt with her mother in law . so she kept fast by the maidens of boaz. here was good counsell well given , because thankfully accepted , and carefully practised . doctrine . it is the dutie of children to follow the advice of their parents . we meet with two examples in wicked persons , which in this respect may condemne many undutifull children of our dayes . the one ismael ; who , though he be charactered to be a wild man , gen. 16. 12. his hand against every man , and every mans hand against him : yet it seemes his hand was never against his mother hagar , whom he obeyed in matters of most moment ; in his marriage , gen. 21. his mother tooke him a wife out of the land of aegypt . the second is herodias , of whom no good at all is recorded , save this alone , that she would not beg a boone of her father herod , untill first she went in to her mother herodias , to know what she should aske . how many now-adayes make deeds of gift of themselves , without the knowledge and consent of their parents ? vnto the end of barley harvest . commendable is the constancie and the continuance of ruth in labour . many there are who at the first have a ravenous appetite to worke , but quickly they surfet thereof . ruth gleanes one day , so as she may gleane another ; it is the constant pace that goeth farthest , and freest from being tyred : math. 24. 13. but he that shall endure unto the end , the same shall be saved . and dwelt with her mother in law . it was christs counsell unto his disciples , math. 10. 11. to abide in the place wherein they did enter , and not to goe from house to house . such the setlednesse of ruth ; where she first fastned , there she fixed : she dwelt with her mother . naomi affords ruth house-roome , ruth gaines naomi food ; naomi provides a mansion , ruth purveyes for meat ; and so mutually serve to supply the wants of each other . if envie , and covetousnesse , and idlenesses were not the hinderances , how might one christian reciprocally be a helpe unto another ? all have something , none have all things ; yet all might have all things in a comfortable and competent proportion , if seriously suting themselves as ruth and naomi did , that what is defective in one , might be supplyed in the other . finis . notes, typically marginal, from the original text notes for div a40658-e13710 1 king. 18. 43. daily devotions, or, the christians morning and evening sacrifice digested into prayers and meditations, for every day in the week, and other occasions : with some short directions for a godly life / by john colet ... colet, john, 1467?-1519. 1693 approx. 350 kb of xml-encoded text transcribed from 154 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a33775 wing c5093 estc r39992 18579224 ocm 18579224 108085 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. a33775) transcribed from: (early english books online ; image set 108085) images scanned from microfilm: (early english books, 1641-1700 ; 1648:14) daily devotions, or, the christians morning and evening sacrifice digested into prayers and meditations, for every day in the week, and other occasions : with some short directions for a godly life / by john colet ... colet, john, 1467?-1519. fuller, thomas, 1608-1661. the nineteenth edition [25], 269, [4] p. : port. printed for nath. ponder ... and edw. evets ..., london : 1684. contains frontispiece portrait of john colet. published also with title: a right fruitful admonition concerning the order of a good christian man's life. table of contents: [4] p. at end. imperfect: tightly bound with print show-through and loss of print. reproduction of original in 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 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 devotional exercises -early works to 1800. christian life -early works to 1800. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-08 olivia bottum sampled and proofread 2005-08 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion daily devotions . or the christians morning and evening sacrifice . digested into prayers and meditations , for every day in the week , and other occasions . with some short directions for a godly life . by john colet , d. d. dean of st pauls , london , and founder of that famous school near adjoyning . the nineteenth edition , with a brief account of the authors life , by dr. fuller . london , printed for nath. ponder at the peacock in the poultrey , and edw. evets at the green dragon in st paul's church-yard . 1684. the effigies of iohn collett dr of divinitie and some time dean of st paules church london who departed this life ano dom : 1519 aged 53 years . the life of that reverend divine , dr. colet , sometimes dean of s. pauls . john colet , son of sir henry colet , mercer , and twice lord mayor of london , was the only surviving child his parents had of two and twenty . thus god , though he breaks the ring , left them the diamond in preserving him alive . in his youth he visited foreign ●arts , and the scattered perfections ●f several nations he collected and ●istilled into himself ; returning home , in oxford he publickly expounded all saint paul ' s epistles , with no less profit to others than applause to himself . he taught the learned there to beat their swords into mattocks , and their spears into pruning-hooks , to turn disputes into doctrines , controversies into positive divinity . then began the beams of his worth to shine in the court , and king henry the seventh ( a knowing prince who generally grounded his favour on desert , ) for his well expounding saint paul ' s epistles , made him dean of saint pauls in london . here colet read his former lectures over again , preferring rather to set on the table , wholsome cold meat , which had been there once before , than to feed his auditors with flesh half raw , though hot from the spit . but day shall as soon be without night , as a grand merit without envy attending it . some accused him as not thorow paced in his religion ; and confining on heresie in some opinions , as denying due reverence to images and saints , &c. but as our colet preferred the immediate going to god before mediation of saints , so god gave him the happiness to have direct access to his earthly king , without applying himself to the favour of courtiers . king henry the eighth had the hearing of his cause , and dismiss'd him with this worthy testimony : let other men chuse what doctor they please , this man shall be my doctor . he was ( as i may say ) a luther before luther , for his doctrine . a strict shunner of vice in himself , and punisher of it in those that were under him . look in this treatise to behold his faith , and on saint pauls school ( which he founded ) to see his charity . by t. f. d. d. a fruitful direction , and order of a good christian life , very profitable to be regarded of all people . with sundry fruitful precepts to be followed ; made by that worthy man , dr. colet , sometime dean of s. pauls . remember first of all ( virtuous reader ) that it is high wisdom , and great perfection thy self to know , and then thy self to despise ; thou must know that thou hast nothing that good is of thy self , but of god : for the gifts of god's nature and all other temporal gifts of this world , which be lawfully and truly obtained , well considered , are come to thee by the infinite goodness and grace of god , and not thy self . wherefore and in especial it is necessary for thee to know , that god of his great grace , hath made thee his image , having regard to thy memory , understanding and will , and that god is thy maker , and thou his wretched creature and thou art redeemed of god by the passion of jesus christ , and is thy helper , thy refuge and thy deliverer from all evil , and to consider and know the goodly order which god , of his infinite wisdom hath ordained thee to be ordered by : as to have these temporal goods for the necessity of the body , the body and sensual apperites to be ordered by the soul , the soul to be ordered by reason , and grace to know thy duty to god , and to thy neighbour ; and by all common reason if thou do keep this convenient order to god and his creatures , they shall keep their order to thee : but if thou do break thy order to thee of likelihood they shall break their orde● to thee ; for how should thy wife , children , servants , and other creatures with thee which thou hast doing , do their duty , and keep their order to thee if thou dost not so to god and to them ? and also think thou of a surety , that if thy sensual appetite be not ordered by reason and grace , thou art worse ordered than a beast ; for thou then livest out of order , and so doth not a beast ; which is a great shame and rebuke to thee , being a reasonable creature , and without the great mercy of god , it shall be thine eternal destruction : wherefore i say consider what thy sin is , in the ignorance of god , of thy self , and of thine own evil , and of his holiness : and search thine impenitency in this , that thou makest too light account of god's justice , and therefore thy heart waxeth hard ; it is far without feeling of faith , either toward god , or love towards thy neighbour , so that thou likest and lovest sin , and hast no grief nor hatred for it : examine further , whether thou hast not neglected god's word , either not in diligent hearing of it preached or read , or when thou hast heard it , in not regarding it : nay , whether thou hast not had more delight to read unprofitable blessings , savouring altogether of the flesh , such as thou shouldest ●e afraid once to think of , as it would have beseemed thy holy profession , and whether thou hast not rebelled against it , whilst thou hast withstood the working of it , that thou shouldest mortifie the old man , changing it and gaining upon it daily , till it be framed to gods most holy will : and if thou shalt find these things in thee , then judge thy self of sin , that thou be not judged of the lord , for it is a fearful thing to fall into the hands of the living god moreover judge thy self for putting no difference between gods will and thy corrupt will , through which thou hast neglected gods will , and love thine own to fly from his and follow thine own ; which then hath plainly shewed it self , when his was plainly taught to be contrary to thine , and yet thou didst yield to it , in breathing forth unseemly and ungodly pangs , rageings , and murmurings against it ; and therefore judge thy self of this intolerable pride of mind , and stubbornness of heart , and of those unbridled affections , rebelling and murmuring against god , and mis-judging of him that reproveth thee : further see whether thou hast judged thy self for neglect of prayer , when thou hast omitted many days , never regarding it , but as a prophane person hast not once thought of t●● duty therein : and when thou hast prayed , hast done it in the ceremony , without tast or remorse of faith or sin , in such coldness and broken sort , that there hath been no life nor comfort in it : judge thy self , whether in prayer , thou hast practised the exercises of a broken heart healed in christ , and changed into righteousness whether the just mediation of god's goodness moveth thee to offer the sacrifice of thanksgiving , and worketh in thee the love thereof , that thou mightest be stirred up to love him , and to walk in that obedience that he requireth of thee : and because the abusing of gods creatures is a great sin , examine thy self , whether thou dost misuse them in forgetfulness of god , in pride of life to please thy self in the creature more than in the creator , seeing with the abuse of them to set forth thy self in pride , to please thy self and the fleshly eyes of others , rather , than in humbleness , to use them to the pleasing and praising almighty god the creator : in the use of all which things , the love of god , which appeareth unto thee to a continual meditation , to make thee to spie out sin in thy self , and to judge that to be sin , which is sin indeed , and in no wise to mince or diminish it , or to cover it with the figg-leaves of thine own vain excuses , but to lay it open before the lord , nakedly and plainly as it is ; so that thou call not sin righteousness , nor righteousness sin ; good evil , nor evil good : but condemn that which thou knowest to be sin , to abhor it , to flee from it , without all hypocrisie and cloaking of it with self-love , or nourishing it , or else with lightness and contempt to dwell in it ; and therefore thou must examin this sin throughly , of not applying thy heart and mind to meditate and understand , to believe and taste of the work of thy salvation wrought in christ crucified , through which thou walkest in security , wanting faith , and yet not feeling thy want , wanting the food of life , and the tast of god , and yet hungrest not after it , but thinkest thy self full when thou art empty , and nevertheless , art empty and poor indeed , to beg it at gods hands the supplyer thereof ; through which thou feelest not the incorporation into christs body , feel the effect thereof in christ's death : to die from sin in his resurrection , is to live no righteousness in his ascension : to ask after heavenly things , and to leave the earth and flesh , at his coming again , to be ready with faith and joy to meet him : an● here withal weigh what a great sin it is , not to hearken to the spirit of god , when 〈◊〉 might work in it , whereby thou dost grieve in and quench it , when thou dost not gladly obey it , and yield to the motions of it ; and therefore judge thy self for not putting off the old man with all his works , and for not putting on the new man , in bringing forth the fruits of regeneration , for not considering thine exile in the flesh from god , or in this world from heaven : to lament it , and the cause of it , and to extol the providence of god , by which thou livest : and for being idle , vain , ●roud , in thinking , speaking , and doing . again , for not feeling the estate of god's afflicted church , to sorrow in the affliction of it : for not seeking zealously to glorifie his gospel , through which thou art not throughly touched for any false doctrine , idolatry , or sin : for standing against which , the saints of god have been , and still are persecuted and killed , and yet thou livest carelesly without feeling of it , and art at a good point , sink it , or swim it . to conclude then , i mean by sin , whatsoever is declared to be sin in the word of god , which lyeth either seen or unseen in our hearts , of what estate soever we be , 〈◊〉 appeareth in life , which is found out 〈◊〉 the word of god , and so adjudged , which thou oughtest to lament before god in the ●xercises of a broken heart , to beat down thy heart with humbleness , to cause thee to beg mercy with aking heart , and very need , to seek that heavenly physician jesus christ , and of eager desire to feed on him by faith , to the assurance of life and salvation , that the sweetness thereof may work in thee the love of thy god to praise him , the love of his written word to do it , and in doing it to deny thy self , thy will , affection , and life ; that with humbleness thou maist walk always with and before the lord in the holiness and righteousness that pleaseth him , knowing that his eye doth search thy heart and life , to see in it his will done and obeyed : and always practising that which is good that thou maiest please him , and therefore must ask mercy ; and so if thou continually strive and labour to do it , he doth accept of thy imperfect doings in christ to encourage thee to take better hold , and to do better , &c. wherefore think , and thank god , and utterly despise thy self , and think thy self a wretch , in that god hath done so much for thee , and thou hast so oft offended his highness , and also done him so little service : and surely it is also great wisdom for thee to think , that if it had pleased god for to have given to all other men grace , as he hath given to thee , that they would have served him better than thou hast done : wherefore by his mercy , and grace , call unto thy remembrance thy degree or dignity which almighty god , of his goodness hath called thee unto , and according thereto , yield thy debt , and do thy duty : first , and principally , honour god as thy maker , love him as thy redeemer , fear him as thy judge . secondly , thy neighbour which is thy superiour obey : have concord and peace with them which be like with thee in degree , and have mercy on thy inferiors . thirdly , provide thee to have a heart purged , and a good custody of thy tongue : and in all thy words and deeds have ever in thy mind that thou shalt die shortly , and that god heareth and seeth every thing ; and that nothing is so privily done but it shall be made open . and every morning among other meditations and prayers , pray unto the lord god , that the day following thou mayest use this wretched world , in thy thoughts , words , and deeds , that thou mayest by the merits of christ's passion , eschew the pains of hell , and come to the joy everlasting ; and 〈◊〉 executing thereof , keep truth in words 〈◊〉 deeds , defend no man nor no matter against the truth . in all things think and trust in god , and he shall direct thy ways : trust not to thine own wit , but fear god , and he will keep thee from evil : be content to hear good counsel , though it be contrary to thy will ; for he is a very fool that will hear nothing gladly but what is according to his own mind : do no man harm , lest thou suffer the same ; as thou wouldest be done unto , so do thou unto others : be such to others as thou desirest they should be unto the. if thou be religious , remember that the due execution of true religion , is not in the wearing of the habit , but with a clear mind in very deed , to execute the rules of true religion , and the ordinances thereof : if thou be lay and unmarried , keep thee clean unto the time thou be married , and remember the sore and terrible punishment of noahs flood , and of the destruction of sodom and gomorrha , done to man for mis rising flesh ; and if thou intend to marry , or to be married , and hast a good wife ; thank god therefore , for she is of his sending ; and remember that there be three things pleasing to the spirit of god , that is to say , concord between brethren , love and charity between neighbours , and a man and wife well agreeing together : and having in remembrance , that the intent of marriage is not in the beastly appetite of the flesh , but to eschew the evil thereof , or to have children . and if thou have children , as much as thou maist , bring them up in virtue , to be the servants of god ; for it were better for them and thee not to be born , than otherwise . in thine authority , busie thee rather to be beloved of thine inferiours , than to be dreaded . let thy subjects and servants rather serve and obey thee for love , than for dread or need : with such a sovereign goodness govern thy subjects , that they may be glad to serve thee , both in punishment and in cherishing : keep a measurable mean , be not too streight , forget not to keep a convenient measure in all thy works : go not to meat but as a reasonable man , with thanks to god for his gifts , and then remember , that more be sick and die by superfluities of meats and drinks , than otherwise . wherefore eat with measure , to live in health ; at thy meat have no other but honest communication , and such as is according to thy knowledge ; backbite no man , be merry in honesty , for sorrow and care hath killed many , and no profit is therein . in no wise swear without compulsion of the law ; for where 〈◊〉 great swearing , from thence is never the ●●ague of god. in no wise brawl nor chide ; for solomon saith , better is a little with joy , than much with brawl and contention : and he saith , an evil person is ever chiding ; and therefore the angel of god shall be set against him : be content at all times to give part of that which god hath sent thee , for he that will not hear the cry of the poor , shall cry to god and not be heard . with good providence and discretion , see the time where , when , how , why , and wherefore thou speakest , dost , or biddest any thing to be done : when thou deemest or judgest any thing to be done , in poor or rich , behold and consider the cause , and not the person : be as meek in other mens cause and offences , as in thine own ; sit never in doom and judgment , without pity and mercy ; for while thou hast pity and mercy on other mens offences , thou hast mercy on thine own : for in what measure thou measurest to others , it shall be measured to thee again ; yet thou must execute judgment : for to do mercy and justice is more pleasant to god , than to pray , or do sacrifice unto him ; judge no man by light suspicion , prove first , and then judge ; in doubts , refer the judgment and sentence to gods might , and what thou knowest not , commit it to god. might , have little or none affection of these earthly and transitory things ; for blessed i● the rich man that trusteth not in mony or treasure ; remember as as man loveth , so he is ; for the lover is in the thing loved , more properly than in himself : wherefore if a man love earthly things , he may be called an earthly man ; but if he love properly heavenly things , or god , he may be called an heavenly or a godly man : therefore love god and heavenly things , for undoubtedly that is the best and most assured love ; for they be , and ever shall be permanent , & all earthly things be soon vanished and ended , and so the love of them is in vain . also it is high wisdom to fear god ; for that he saith himself , fear not him that can kill the body , and cannot hurt the soul ; but fear him that can kill the body and also the soul , and commit them to everlasting pain . wherefore every evening before thou go to bed , call to thy remembrance , as much as thou canst , thy thoughts , words , and deeds , said and done that day : and if any have been to thine own profit , and to the pleasure of god , heartily thank him , for by his grace it was done : and if any have been contrary to his will and plea●●re , ask heartily mercy , and reconcile thy 〈◊〉 shortly to him by repentance , to eschew the everlasting destruction of thy soul : for as s. augustine saith , there is not a greater madness , than for a little temporal delectation which is soon done , to lose the eternal joy , and to be bound to everlasting pain : from the which , the almighty father by his infinite power and mercy , bitter passion and infinite wisdom of jesus christ ; and by the infinite goodness and charity of the holy ghost , keep us now and for ever . amen . jam. 5. 20. let him know , that he which hath converted a sinner from going astray out of his way , shall save a soul from death , and shall hide a multitude of sins . what prayer is . prayer is an humble request either of the heart , or tongue , or both unto god , proceeding from our belief and acknowledgment of his power , as god , and of his goodness , as our father in jesus christ , to supply all our necessities , with thanksgiving unto him for any blessing received . the parts of a prayer are usually three : 1. humble confession . 2. petition or supplication . 3. hearty thanksgiving . 1. confession . which is an humble and penitent repetition of our sins and wickedness , with an acknowledgment of punishments and miseries thereby deserved , and with an earnest desire and prayer for absolution , and that for jesus christ alone . he that covereth his sins shall not prosper , but whoso confesseth and forsaketh them , shall have mercy . prov. 28. 13. i said i will confess my transgressions to the lord , and thou forgavest the iniquity of my sin , psal . 32. 5. if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , 1 john 1. 19. my misdeeds prevail against me ; o be thou merciful to my sins , psal . 67. 3. 2. petition . petition or supplication is that part of prayer , in which we beseech god , the author of all good , and punisher of all ill , for all the mercies , comforts , graces , and blessings of this life , and the life to come , and for deliverance from all fears , ills , dangers , and punishments of this life , and the life to come , for our selves and others , and all for the merits of christ jesus alone , and his mediation . hearken unto my voice , o lord , when i cry unto thee : have mercy upon me , and hear me , psal . 27. 8. hear me , o god , in the multitude of thy mercies : even in the truth of thy salvation , psal . 69. 14. who can tell how oft he offendeth ? o cleanse me from my secret faults , psal . 19. have mercy upon me , o god , after thy great goodness ; according to the multitude of thy mercies do away mine offences , psal . 51. whosoever shall call on the name of the lord shall be saved . rom. 10. 3. hearty thanksgiving . thanksgiving is an humble joyful acknowledgment and expression of our thanks unto almighty god for any mercy or blessing received , or promised ; and for preservation and deliverance from any calamity , danger , or distress , with denial of our own merits of the least of these , and a magnifying of the greatness and goodness of god unto us in and through jesus christ . give thanks unto the lord and call upon his name , psal . 105. whatsoever ye do in word or deed , do all in the name of the lord jesus , giving thanks to god the father , and by him , col. 3. 17. my mouth shall daily speak of thy righteousness and salvation , for i know no end thereof . psal . 71. 13. o that men would therefore praise the lord for his goodness , and declare the wonders he doth for the children of men : that they would offer unto him the sacrifice of thanksgiving , psal . 107. o lord thou art my god , i will exalt thee , i will praise thy name , for thou hast done wonderful things . isa . 25. 1. what shall i render unto the lord for all his benefits he hath done unto me ? i will take the cup of salvation , and call upon the name of the lord . psal . 116. most comfortable prayers for sunday morning . o lord my god and heavenly father , blessed be thy name for ever : dispose my heart ; open my lips , and give me thy holy spirit , to a true acknowledgment of all my sins , that my prayers may be heard of thee , in the name of thy son jesus christ our lord. amen . a psalm . hear me when i call , o god of my righteousness : for thou hast set me at liberty when i was in trouble : have mercy upon me , and hearken unto my prayer . my voice shalt thou hear betimes , o lord , early in the morning will i direct my prayer unto thee , and will look up . for thou art the god that hast no pleasure in wickedness , neither shall any evil dwell with thee . therefore , o lord , rebuke me not in thine indignation , neither chasten me in thy displeasure . have mercy upon me , o lord , for i am weak ; o lord heal me , for my bones are vexed . turn thee , o lord , and deliver my soul ; o save me for thy mercies sake . for in death no man remembreth thee , and who will give thee thanks in the pit ? wherefore away from me all ye th●● work vanity , for the lord hath heard th● voice of my complaint . the lord hath heard my petition , the lord will receive my prayer . for why ? my righteous god tryeth t●● very heart and reins . and my help cometh of god , which preserveth them that are true of heart . therefore , will i give thanks unto the● o lord , with my whole heart , and i w●●● speak of all thy marvellous works . i will be glad and rejoyce in thee , y●● my songs and praise will i make of th●● o thou most highest ! for god is a righteous judge , strong and patient , and god is provoked every day . if a man will not turn , he hath bent his bow , and will whet his sword , and make it ready . morning prayer . most mighty and gracious god , which hast brought me out of the nights darkness , into the light of thy truth to see the light of thy love , that i may rejoyce in the day of my visitation and salvation , whereby the day spring from on high hath visited me , and in the day of salvation thou wilt succour me . this day make me hear thy voice , and not harden my heart through unbelief or deceitfulness of sin , but that by faith i may enter into thy promised rest : give grace unto me , o lord , and to all thy people to walk warily , diligently and dutifully in my vocation , to do such good works wherewithal thou mayest be well pleased ; and that walking in thy ways , i may work out my salvation with fear and trembling ; and that all my meditations , thoughts , words , and works , may tend to the edifying of my christian brethren , the discharge of my duty , the consolation of my conscience , and the glorifying of thy most holy name , which art my god , my guide , my saviour and defender ; to whom be all praise and glory , power , might , dominion and majesty , now and for ever . amen . morning prayer . i yield thee humble and hearty thanks , o heavenly father , in thy son jesus christ , for thy innumerable benefits poured upon my soul and body , and that thou hast kept me this night past from many evils , both spiritual and corporal , and of thy great mercy , dost offer and give unto me time and space to repent , and amend my life , so as i might live henceforth , not as i will , but as thou wilt : and as my body doth draw continually nearer and nearer to the end ( the grave i mean ) so my soul might approach unto his end , that is heaven , and not hell : for in one state we stand not still , but either we are nearer the happy state of life , or else the unhappy condition of death eternal . wherefore , o my dear father , i beseech thee to be merciful unto me , and as of thy goodness thou givest me time to repent , so of the same thy goodness in christ . i humbly beseech thee to give me thy gracious gift of true , holy , perfect , and perpetual repentance , that i may more and more lament my former sinful life , trusting unseignedly in the rich mercies of thee my god , through the merits of thy son jesus christ , for the pardon of all my sins : and grant , o lord , i beseech thee , that i may unseignedly purpose , and effectually labour to amend my life this day , and so long as i have to live , to the praise of thy name , and the good example of others . and forasmuch as thou knowest my weakness , my ignorance , and great untowardness , to carry any cross or affliction , that thou wilt of thy merciful goodness , so temper and order all things towards me this day and ever , that i be never tempted or proved further than i shall be able to bear , but so to help me in the same , as may be most for thy glory , and my comfort . and although ( o god ) thy goodness , mercy , and truth , to mankind in all thy works doth abundantly appear ; yet herein chiefly thou declarest thy self to be most favourable , merciful , and gracious , that not suffering us to walk in darkness , ignorance and blindness , thou hast given us thy most holy and blessed word , to be a lanthorn to our feet to lighten our steps in the path-way of everlasting life , lest we should walk in the shadow of death : in which thy most blessed and sacred word , thou hast finally and perfectly set forth unto mankind , so much of thy glorious majesty as was expedient for us to know ; and not only that , but hast herein also fully exprest thy most holy and blessed will , whatsoever is necessary for the salvation of mankind , to be known , to bring him to life everlasting . give me grace , most merciful father , that for so high a treasure left among us , i may be thankful , reverently embrace , accept , and esteem of the same , as the most precious jewel in earth , and be therein confirmed most strongly , that all things therein contained be most undoubtedly true , not by any mortal man , but by the most holy spirit in man , penned and written to the comfort and behoof of man : and that i may most humbly , lowly , and with most high reverence submit my self thereunto , as becometh thy eternal majesty , and the word proceeding from thy most blessed mouth : that i may with reverence and obedience , read , hear , and occupy my self in the same , to the comfort of my soul , and the increase of thy glory : lighten my understanding ( most dear father ) with thy most holy spirit , that i may learn clearly , conceive and understand the things therein contained , which no mortal man can conceive , save those that have learned of thee , and whom thou by thy holy spirit dost lighten and instruct . guide me , dear father , with thy most holy spirit , that having the true understanding of the mysteries therein contained , i may be fully established and confirmed in the true knowledge of thee my dear father , and of thy beloved son my lord and saviour jesus christ , and in conscience throughly perswaded , that i have my full perfect salvation and life everlasting in him , and through his atonement made by his death and passion . that i do not vainly abuse the knowledge of thy most sacred word to satisfie vain curiosity , or brag of knowledge , but only to the relieving of my hungry and wounded conscience , to the loosing of my fettered soul , and the appeasing of my sorrowful heart : that i may to the end of my life walk in sincerity before thee my heavenly father , in the comforts of thy dear son my saviour , upholden still by the merciful power of the holy ghost ; to thine everlasting praise and glory for ever . amen . a confession to god the father . o lord my god , i confess unto thee , that my heart is unclean , that i am of polluted lips , wallowing in the dung , and stinking in the rottenness of mine own sin , so that i may justly tremble to appear before thy glorious presence , much more to present unto thee thy pure praises out of my defiled mouth : but who , except thou , o lord , can make me clean ? and what is pure which thou hast not purged ? therefore , o father of life , o lord of light , with all the forces of my soul , i do beseech thee to help me thy servant , whom of thy mercy thou hast created : cleanse my filthiness , lighten my darkness , inflame my coldness , quicken my dulness , awake my drowsiness , revive my deadness : repair the ruins of my soul , enlarge the frame of the understanding thereof , cleanse it from all earthly corruption , garnish it with thy heavenly graces , that it may be conveniently both sit and furnished to receive thee , that thou maist make thine entry , & possess that which is thine own , both by creation , and also by redemption : and that as thou art exalted above all creatures ; so above all creatures , i may honour thee and praise thee , not with that affection wherewith my weakness is able , either to do or to desire , but with that perfection wherewith in duty i should , and wherewith thy saints and angels indeed do : for what worthy praise can i give unto thee , by whose goodness i was created , by whose mercy i was redeemed , by whose power i am preserved , and by whose grace i look to be glorified ? when i was not , thou didst make me ; when i was lost and forlorn , thou camest down and tookest mortality upon thee to redeem me : these and many other benefits have i received , some in hand , and some in hope , although through my own sinful demeanour , i have almost both let go my hold , and lost my hope : therefore , o lord , i most humbly beseech thee save thy servant , save one of thy members , though poor and feeble ; save i say , a part of thy self , be as great in pardoning those that are submitted unto thee , as in punishing those that are rebellious : pour upon my heart the sweet streams of thy mercies : confirm my life , settle my faith , settle me in a right and upright course , and continue me in the same even unto the end : grant this , o father , through thy dear son jesus christ , to whom with thee and the holy ghost , be all honour and glory , for ever and ever . amen . a devout prayer to jesus christ . o most sweet saviour , and merciful redeemer , jesus christ the son of god , who although thou art high , yet art thou most humble ; and as thou art omnipotent , so art thou most meek ; and as thou art most mighty , so art thou most merciful : to thee o christ the giver of all felicity , the father of heaven hath given all power both in heaven and in earth . thou art the true pastor of our souls , thou art our messias , thou casteth off none that sue unto thee ; but as thou hast taken away the hand-writing that was against us , and hast fastned it to the cross , so art thou ready to impart the merits of thy passion to all such as write true repentance of their sins , call upon thee faithfully : wherefore my sweet saviour , i most faithfully & unfeignedly acknowledge the benefits that thou hast bestow'd upon me , & stedfastly believe that thou being an immaculate lamb , in whose mouth was never found guile , didst suffer most cruel torments at the hands of sinners , for the love of us most wretched sinners : for the which cause i most heartily beseech thee , and most humbly pray thee to accept me into the number of them whom thou wilt receive to mercy and favour ; and although i of my self be most unworthy thereof , yet thy merits can make me worthy ; to them i fly , craving that i may be so armed and defended by them , that i may subdue the world , the flesh , & the devil , even as thou hast gloriously conquered sin , death , and hell. thou seest , o my saviour , how i am daily and hourly beset with these three enemies , and so hardly besieged of them , that without thy help , i can by no means escape , but that i must needs be a prey unto one of them : strengthen me therefore , o lord , that neither the one with carnal lust , neither the other with delectable pleasures , nor satan with all his craft and subtil devices , get the dominion over me : thou hast bought me , thou hast paid for me ; save , keep and defend me , be always ready at the voice of my crying ; pour into me thy grace patiently to abide thy divine pleasure in all things : make me both at this present , and all the days of my life to have in my mind , and profoundly to root in my heart the mysteries of thy painful passion , and so to be filled with remembrance thereof , that sin may no more prevail with me , and that satan mine old enemy may well perceive that he hath neither part nor fellowship in me , but that i am both body and soul altogether thine : to whom , o my sweet saviour , with the father and the holy ghost , be ascribed all power , glory , and honour for ever and ever . amen . a prayer to the holy ghost . o holy spirit , worthy of all honour , which makest up the almighty . trinity , which proceedest from the father and the son , and art equal to either of them in glory , but differing from them but only in property of person , which of thy goodness , forgivest the sins of them that amend , which with thy holy breath cleansest mens minds , comforting them when they be in sorrow , cheering them up with pure gladness , when they be in heaviness , leading them into all truth when they be out of the way , kindling in them the fire of charity when they be a cold , knitting them together with the glue of peace when they are at variance , and garnish them with sundry gifts which profess the name of thy son jesus christ , by whose working , all things live which live indeed , whose delight is to dwell in the hearts of the simple , which thou hast vouchsafed to consecrate for temples to thy self , wherefore i do beseech thee , o dear father , to maintain those thy gifts in me , and to increase them daily more and more , that by thy governance the lusts of the flesh may dye in me , and the desire of the heavenly life may quicken and increase . let me so pass , i beseech thee , o my god , through the misty desart of this world ( thy light go before me ) as i may never be desiled with satans vices , nor be intangled with any errors disagreeing from thy truth , which the true catholick church hath delivered unto us by the instinct of thee , which livest and raignest with the father and the son everlasting ; to whom be all honour and glory for ever . amen . a fruitful prayer to god. o my dear lord and god , what is this world ? it is evil , it is a place of vain pleasure , a cage of iniquity , or rather lump of misery ; and what am i , lord , what am i , but a friend of this present evil world , and an enemy to thee ? what am i but a child of wrath , and son of darkness , so glued to sin , and lymed with iniquity , that my body is a body of sin ? what then , o lord , shall i do ? shall the mountain of sin oppress me , or the world with the baits of vanity so choak me , that i shall never like an eagle fly to the carkass , nor be able to cry for help to thee the only morning star , which are wont to spread forth the beams of comfort unto the needy in time of extremity ? o lord my god , give me the wings of faith to flee unto thee , and pour upon me the dew of thy blessing , that i may bud and bear the fruit of holiness , through the operations of thy gracious beams : give me thy grace , that i fail not in my vocation , that i may do good , and eschew evil , and so make good that vow which i made unto thee in my baptism . save me from falling , and stay my feet from slipping , by thy holy word , which is the glass of thy will , that being guided over this misly desart , i may arrive at the land of promise , and palace of rest in a lively faith , through thy dear son jesus christ , to whom be all honour and glory for ever . amen . a prayer for the church , and true worship of god. o most gracious god and loving father , look in favour , i do beseech thee , upon the church generally dispersed throughout the whole world , and whom by the malice of satan , and tyranny of antichrist , thou seest continually assailed with many and great dangers . be thou therefore , o lord , a castle of defence , a buckler and rock strong and forcible , to withstand the force and fury of all adversaries that rise up against it . and for the better comfort , endue it with faith unfeigned , wherein it and every member thereof , may safely run and repair under the shadow of thy sacred wings , whensoever perils approach . graciously guide and govern it , by taking the defence thereof into thine own hands , to whom it specially and alone belongeth ; and let it hold on the true course of professing and practising of thy true religion , that the adversaries thereof may have no cause to condemn it through sin , which howsoever it may seem to dwell in the most godly while we live here ; yet let us always have an eye and diligent watch over all our thoughts , words , and works , that our light may shine to thy glory , our good , and example to others , in peace and war , in comfort and calamity , and not to be dismayed at any noise and report of the greatest danger whatsoever . thou art , o lord my god , my only comfort and riches ; what am i , that i dare speak unto thee ? i am thy poor servant , yea , and much more poor and vile , than i either know , or dare shew forth : and yet lord i remember this one thing , that i am nothing , that i have nothing , and that i am nothing worth : thou alone art good , thou alone art righteous , thou alone art holy : thou knowest all , thou dost all , thou fillest all : only the wicked thou sendest empty away : remember , o lord , thy tender mercies , and fill me with thy favour : thou wilt that none of thy works should serve in vain : for how can i stand upright in this wretched world , unless thy mercy and favour hold me up ? turn not therefore thy cheerful countenance from thy servant , defer not to help me from day to day , withdraw not thy comfort , that my soul be not as the thirsty land , but teach me to do thy will , for that thou , o my god , art my wisdom , and knowest what is meet and convenient for me , to whom with the son and the holy ghost , be all glory for ever . amen . prayers for sunday night . o lord my god and father , blessed be thy name for ever : dispose my heart , and open my lips , &c. a psalm . how long wilt thou forget me ? o lord , for ever ? how long wilt thou hide thy face from me ? how long shall i seek counsel in my soul , and be so vexed in my heart ? how long shall mine enemies triumph over me ? consider and hear me , o lord my god ; lighten mine eyes , that i sleep not in death . for why ? my trust is in thy mercy , and my heart is joyful in thy salvation . therefore will i sing of the lord , because he hath dealt so lovingly with me ; yea , i will praise the name of the lord most highest . i will thank the lord for giving me warning , my reins also chasten me in the night season . i have set god always before me , for he is on my right hand , therefore i shall not fall . wherefore my heart was glad , and my glory rejoyced , my flesh also shall rest in hope . for why , thou shalt not leave my soul in hell , neither shalt thou suffer thine holy one to see corruption . thou shalt shew me the paths of life ; in thy presence is the fulness of joy , and at thy right hand there is pleasure for evermore . o hold thou up my goings in thy paths , that my foot-steps slip not . so shall he hear me out of his holy temple , and my complaint shall come before him , it shall enter even into his ears . he shall send down from the height to fetch me , and shall take me out of many waters . thou shalt also light my candle ; the lord my god shall make my darkness to be light . the lord liveth , and blessed be my strong helper , and blessed be the god of my salvation . glory be to the father , &c. a confession to god. o lord my god , and everlasting father , i do acknowledge and confess before thy high and glorious majesty , that i was bred and born in sin and corruption : and that since my birth i have not ceased , nor do cease , daily to transgress thy holy commandments , in respect whereof i cannot escape ruine and destruction , according to thy rightful justice : yet notwithstanding , forasmuch as i am sorry , that i have offended thee my lord and god , and do condemn both my self and my sin , receive me to mercy ; and as it hath pleased thee to love us , even when we were thine enemies , and for assurance thereof , to give unto us thine only and well-beloved son , to be a mediator and advocate between thee and us , promising us to obtain whatsoever we shall ask of thee in his name ; vouchsafe , o most loving god , and dear father , to pardon and forgive me in his name , and for his sake , and not only to cleanse my heart from all vanity and uncleanness , but also to govern and guide me by thy holy spirit , in all my ways , that i may live according to thy holy & heavenly will , all the days of my life , to the glory of thy name , through the same thy well-beloved son jesus christ , to whom with thee and the holy ghost , be praise and glory for ever . amen . a prayer against the temptations and malice of satan . o heavenly father , and eternal god , unto thee do we cry : protect and strengthen us , o lord , against the temptations of satan , which is the sworn and extream enemy to our salvation , a slanderer and our accuser , who rageth and rangeth in a deadly hatred against thy flock , and by all means seeketh the destruction of all mankind , divers and sundry ways laying snares to intrap us and our souls , preying for any occasion whereby he may allure us unto shameful offending : for as many corporal affections as be in man , so many occasions doth he take to tempt us , and thereby to wound us : he layeth snares to take us in wealth , in poverty , in pleasure , and in the inticements of the flesh , in anguish of mind , in ambition and desire of glory , in the wearisomness of our calling and inferiour condition , in cares both for the back and the belly , and in lust of revenge , night and day : whether we sleep or wake , he is always about to devour us , that our senses may be corrupted from the simplicity that we owe unto christ , even as the serpent deceived eve by his subtilty . therefore , o thou son of god , which art the blessed seed , bruising the head of the serpent , bring and bruise this mine enemy ( satan ) under thy feet : thou my chief champion , which of thine own accord , enteredst into temptation , that so thou mightest , as it were , hand to hand wrestle with this mine enemy , and purchase a triumph for me by thy victory : hold him fast bound that he exercise not his cruelty upon me as he desireth , but make me partaker of thy victory : that even as thou hast in thy body overcome satan , so utterly suppress him in me thy unworthy servant : and i beseech thee , o lord , to give unto me thy whole armour , that i may , like a right good souldier , resist in the evil day , and vanquish this my strong enemy : gird me with the truth ; put upon me the breast-plate of righteousness , and let me be shod and prepared for the gospel of peace ; and above all things give me the shield of faith , which can extinguish all the fiery darts of wicked spirits ; bestow upon me the helmet of salvation , with the sword of the spirit , and the word of god , that through thee i may encounter valiantly , and gloriously attain the victory : and holy spirit , almighty god , comfort thou and strengthen my mind against so divers conflicts of satan , which beset me by many snares , and especially then most of all , when i seek deliverance by other means than by thy word revealed : and grant , that leaving thy word delivered unto me , i look not after new revelations , or violent ravishings , but may resist the devil by thy word and power during my whole life . o dear father , to whom it is more easie to do all things , than for me to think any good thing : do thou but speak a word , and thy deadly sick servant ( my soul ) shal● be made whole : help o lord , for th● great mercies sake , for thy truth sake , and for thy dear son jesus christs sake , and let thy strength suffice against my weakness and thy holy spirit against my sinful flesh and old man : thou art faithful , o father , who hast promised that i shall not be tempted further than thou wilt make me a ▪ ble to bear : give now therefore thy grac● and strength unto thy servant , that i ma● with a strong faith in thine infallible trut● and promised mercy , vanquish and subd●●● whatsoever rebelleth against thy most blessed will : preserve and keep holy my soul and body , and let them not be defiled , and made a dungeon of wicked spirits , through delectation in sin . shall now alas , the devil , the world , or the flesh , pluck from thee , that thing that presently cryeth to thee with assured trust in thy promised help ? nay father , but grant that i may by thy mighty power turn all their crafts , deceits , and raging assaults unto the increase of my faith , and that by experience of thy fatherly assistance , in this my present temptation , i may with assured hope and trust in thy ready help and comfort , overcome my sad enemies hereafter in like assaults , and praise thy holy name for the victory , through jesus christ my lord and saviour , to whom be all power , praise , and glory for ever , world without end . amen . a prayer for grace to do the will of god. o most bountiful father , extend thy favour towards me , and let it be with me , and labour with me , unto the end ; and give me thy grace to wish & to covet such things as may be grateful to thee , and acceptable in thy sight , let thy will be mine , and let me always follow thine , and agree therewith : grant that i may like that which thou dost , and never like or mislike any thing but that which thou dost like or mislike . assist me , o lord , to crucifie my self to all worldly things : set me free from wicked affections of the mind , and heal my soul of all unbridled desires and sins , that being inwardly healed , and purged throughly , i may be made fit to love , strong to suffer , and constantly to continue : and above all things , grant that i may have rest and peace in thee ; for thou art the true peace , thou art alone the quietness of mind , and without thee all things are hard and troublesome ; in this peace , that is in thee alone which art the chiefest and everlasting felicity , i will repose my self both now and for ever , and constantly persevere and continue in the same through jesus christ my lord and saviour . amen . a prayer not to distrust the mercy of god. thy mercy , o lord my god , endureth for ever , and thy loving kindness towards thy children , is not able to be uttered ; the truth of thy promise never faileth thine elect : thou hast made calm the troubled waves of wavering thoughts which overwhelm my soul , and brought me to the quiet haven of thy merciful protection and defence , and hast delivered mine eyes from tears , and my feet from falling , and my heart from distrust : o lord my god and loving father , let this thy great mercy and loving kindness shewed upon me , never depart out of my mind and heart , but that i may be thereof continually mindful all the days of my life ? and for these thy unseparable mercies towards me , grant good lord , that i may have a thankful heart to render due honour , praise , and thanksgiving unto thy majesty : acknowledging from the bottom of my heart thy wonderful works in me : and that i may hereof be more assured , i beseech thee good lord , that as thou hast begun to deliver me , so i may feel more and more daily thy good will and mercy towards me , increase in me true understanding of thy heavenly will , and thy blessed word : strengthen my faith in thy loving promises , that i may be assured of thy protection , and mine election and salvation : make me daily more and more to love thee , my dear father and god , un●eignedly , for all thy goodness shewed unto me , to have my full delight and joy in thee , and walk before thee in sincerity of heart , and godly conversation : that i may here on earth glorifie thy name ; and after this life with all thy faithful flock , possess that everlasting inheritance , which thy son jesus christ our lord hath purchased ; to whom with thee and the holy ghost , be all honour and glory for ever . amen . a prayer to be always bent to heavenly things . o i would to god , that that day might once shine , in the which i might see my redeemer , and all these temporal days would end ! for the days of this world are few ; short , full of evil and sorrow , where man is defiled with many sins , oppress'd with griefs and cares , disturbed with thoughts , wrap'd in vanities , compassed with errours , molested with temptation , drowned in sensuality , and crucified with poverty : o when shall there be an end of these manifold and miserable labours ? when shall i be delivered from the miserable bondage of wickedness ? when shall i only remember thee , o lord ? when shall i fully and perfectly rejoyce in thee ? when shall i be out of all danger , and delivered from all grief of body and soul , and come to true liberty ? when shall i rest in that quiet , secure , and undisturbed peace , where peace is both within and without in all things ? o lord jesus , when shall i see thee , & behold the glory of thy kingdom , which thou hast prepared for thine elect from the beginning ? i do wish to be joyned to heavenly things , but temporal pleasure , and mortal passions , keep me back from them ; in mind i would fain vanquish all wickedness and vice , but yet i am constrained to be subject to the froward flesh , and i unhappy wretch am at controversie with my self : for whilst my soul aspireth upward , my flesh draweth downward : o what passions do i inwardly suffer ! for when my soul beginneth to contemplate of heavenly things , then presently heaps o● carnal thoughts withdraw me from prayer . o my god do not linger from me ! depart not in anger from thy servant : thunder forth thy lightening-bolt , and disperse my worldly thoughts abroad , and drive away all the temptations of mine enemy : turn my senses unto thee , o my dear father , and make me to forget all earthly things : grant that i may cast of all sinful thoughts and fantasies : o eternal verity succour me to the end that no vanity do tempt or remove me from thee : o heavenly father help me ! for all vanity and impureness melteth before thy face , which livest and raignest ever one god , in power and glory world without end . amen . an evening prayer . o eternal god , and merciful father , hear my voice , and listen to my prayers , and forgive all my sins which this day i have done in the sight of thee , and be not angry with thy servant for ever , but listen unto thine only begotten son , which maketh intercession to thee for me ; for his sake hear me , and have mercy upon me : defend me this night ( of thy merciful goodness ) from unclean and troublesome spirits , and from the snares and illusions of the devil : preserve me from all dangers , and save my body and soul from destruction : and grant that this night , i may sleep quietly without grief or trouble , that in darkness i may behold with the eyes of my heart , the light of thy countenance shineing upon me ; for in thee alone do i trust ; thou art my lord and god , into thy hands i commend my soul and body now and ever : therefore o lord , let thy unspeakable mercy preserve me , thy endless sweetness rejoyce me , thy heavenly truth strengthen me , thy knowledge embrace me , and thy goodness keep me , now and evermore . amen . prayers for munday morning . o lord my god and heavenly father , blessed be thy name for ever : dispose my heart , open my lips , and give me thy holy spirit , &c. a psalm . help me , o god of my salvation , for the glory of thy name ; o deliver me , and be merciful unto my sin , for thy names sake . o remember not mine old sins , but have mercy upon me , and that soon : for i am come to great misery . my soul hath a desire and longing to enter into the courts of the lord , my heart and my flesh rejoyceth in the living god. blessed are they that dwell in thy house , they will be always praising thee . preserve thou my soul therefore o my god , and save thy servant that puts his trust in thee . o comfort the soul of thy servant , for unto thee , o lord , do i lift up my soul : for thou lord art good and gracious , and of great mercy unto all them that call upon thee . and blessed is the man whose strength is in thee , and in whose heart are thy ways . o lord i have cryed day and night before thee , o let my prayer enter into thy presence : incline thine ear to my calling . and be merciful unto me , o lord , for i will call daily upon thee , for thou dost wondrous things , thou art god alone . o turn thee unto me , and have mercy upon me , give thy strength unto thy servant , and help the son of thy handmaid . shew some good token upon me for good , that they which hate me may see it , and be ashamed , because thou lord hast holpen me , and comforted me . o satisfie me with thy mercy , and that soon , so shall i rejoyce and be glad all the days of my life . shew thy servants thy work , and thy children thy glory . and the glorious majesty of the lord my god be upon me : prosper thou the work of my hands upon me , o prosper thou my handy work . a morning prayer . o almighty god , and merciful father , which gavest the children of israel in charge , to offer a daily morning and evening sacrifice unto thee , that thereby they may glorifie and thank thee for the benefit of their protection both night and day ; receive of me , o lord , the calves of my lips which i lay upon thine altar , being my morning sacrifice of thanksgiving unto thee : i glorifie thee , o eternal god , for thou hast broken the bands wherewith i was tyed this night , by reason of the midst of darkness , and hast delivered me from the shadow of death , by bringing me safe and sound to the beginning of this day : wherefore i will praise thy name , and magnifie thee for ever . o lord continue thy goodness towards me this day , and grant that all my prayers and works may both begin and end in thee ? vouchsafe , o lord , to keep me this day without sin , and fill me in this present hour with thy favour and grace , that all this day and ever i may rejoyce and delight in thy praises : grant merciful god that descending into my soul , i may reprehend and condemn mine own spots and vices within me : deliver me , o lord , from lying lips , and save me from a deceitful tongue : keep me , o lord , from the edge of the sword , from sudden death , from the infectious pestilence , from mortal sickness , and deadly vexation . o almighty sanctifier , both within and without , keep me this day from danger of blood-thirsty men whose feet are swift to shed blood . for into thy hands this day and ever i commend my spirit : and that i may watch upon thee my maker both night and day , beseeching thee to protect me in the day of my trouble , that the enemy have no advantage of me : and grant , o lord , that if in thy justice for punishment of my sin , or of thy gracious favour for trial of my faith , and exercise of my patience , thou suffer me to fall into any distress or danger : to give me i beseech thee a contented mind , to yield to thy good pleasure , and assured hope and belief , as all things are wrought to thy glory , so they may work for the best unto me as one that loveth thee : grant this , o most merciful father ; to whom with thy son , and the holy ghost , be all honour and glory , for ever and ever . amen . a prayer for forgiveness of sins . o god , the god of my salvation , i do here acknowledge my sins unto thee , and mine iniquities i have not hid : wherefore , o my god , turn thy face towards me , and let thy loving mercy ever more and more extend unto me ; for i am miserable , sinful , and poor , and i come unto thee the fountain of all help . forgive my sins , wash me and i shall be whiter than snow : let me tast of thy old loving kindnesses that have been ever of old , ready to forgive , and to embrace them that turn from their evil ways , as appeareth by david , peter , and many others , who repenting of their sins , found favour : wherefore have mercy upon me , o god , have mercy upon me : & according to the multitude of thy compassions , do away mine iniquities : o cleanse me from my secret sins , and cover my known sins with the righteousness of thy son jesus christ : remove mine iniquities far away from thee , and be not angry with thy servant for ever : o enter not into judgment with thy servant ; for if no flesh before thee be justified , what shall become of me who have so highly offended ; lord my god , full of mercy and pity , i appeal unto thee , i flee unto thee , i rest upon thee : leave thy displeasure against me ; and how weak soever and unable i am to stand in thy presence , yet let thy spirit of strength hold me up , and say unto me , fear not , for my grace is sufficient for thee . i take upon thy love , i rest upon thy favour in christ , reject me not , though there be no good in me : pour down that absolute good thing , even thy grace , and let it direct to amendment of life . thou hast said , that thou art well-pleased in christ thy son , in him be thou also pleased with me , and receive me again into thy love , through his merits , by whom every sinner receiveth free access unto thee : and although i for my part , most loving lord , am a vessel full of many faults and enormities ; yet dear father have mercy upon me , and cast me not from thy presence , but rather endue me again with a new spirit , and a lively feeling of thy will , and an ableness to do hereafter , that i may fill up the residue of my days in sincerity , holiness , and righteousness , and in the due service of thee ; that from henceforth , instead of straying from thee , i may dwell and be shrowded under the shadow of thy wings : and that instead of sin which hath miscarried me , i may embrace piety , godliness , and true zeal : and instead of ignorance , whereby i have so long gone astray , i may take hold of thy saving truth , that it may be a lanthorn unto my seet , and a light unto my paths , that i may rest safe in thee through a lively faith that never decayeth : and here i wait for thy loving kindness and mercy , o lord , promised in christ , in whom i am bold with deep sighs of heart , to cry , and say , lord forgive mine offences , cover my sins , and lay not my former evils to my charge : and for the better performance of this my duty unto thee , from henceforth ( good lord ) quench all the corrupt motions of my mind , striving with thy divine pleasure ; that being thus inwardly renewed in my mind , & reformed in my conversation , i may serve thee with gladness , through jesus christ my lord and saviour , to whom be all glory and honour for ever and ever . amen . a prayer for knowledge to do the will of god. o lord god and heavenly father , the god of all wisdom , and understanding , i acknowledge , that by thy just sentence in that general corruption , which i have drawn from adams ioins , i am deprived of all spiritual wisdom , and knowledge of thee and thy will , and that there is nothing in man , but blockish and beastly ignorance , such as springeth from infidelity , and is most contrary to thy will : there is none that understandeth , there is none that seeketh god : o lord have mercy upon me , most miserable and vile wretch , and open mine eyes that i may see the mysteries of thy profound and excellent truth ; increase , o lord , all holy desires in me , to attain the knowledge of thy will ; let my whole delight be in it to meditate therein day and night , that it may be more precious unto me than gold and silver , many times fined . further , howsoever thy graces and gifts , o lord , are to be acknowledged in men ; yet because thy good pleasure is so , that all men should carry the scars of ignorance and infirmity : draw in my whole delight , i beseech thee , and kindle all my affections , to the love of thy law and testimonies , and to those scriptures that were written and indited by thine own self , and thy spirit ; for those , good lord , contain thy whole will in that everlasting covenant that thou hast stricken with thy saints : this o lord , is that well spring of wisdom and grace that shall make us wise before thee , howsoever the world condemn it of madness and folly : teach thou me , o lord , and i shall be taught : open thou mine eyes that i may see the excellent things of thy law : reform my heart , that self-love and vain-glory may be quite vanquished and slain in me , that i may only set before mine eyes thy glory : o gracious god , spoil this power of satan in me , that by thy means thy good gifts of knowledge and wisdom be not abused against thee , thy gospel and glory ; that i be not carried through emulation , spite , or envy of any mans credit , or gifts , to set my self against thy truth ; but give me true humility , that above all things i may rejoyce in the advancement and praise of thy name , whether it be with my honour or shame , with my peace or trouble , with good report or evil report : i know , o lord , that true wisdom is from thee alone , and that thou hast so ordained thy servants in so gracious a dispensation of thy gifts , that they who have the greatest need of theirs that are the least ; the greatest master-builders , of them that are but labourers , & basket-bearers in thy church : the unity of thy spirit , and the bond of peace , knit us fast together , and hold us in to reverence each other , and to be at one in thy work : o knit our hearts together , that we may all seek thee to thy eternal praise ; to whom only belongeth renown , glory and honour , for ever , &c. a fruitful prayer to god. almighty and eternal god , my creator and lover , i praise , adore , and bless thee ; for that in my offences and ungratefulness , thou hast so mencifully and leisurably forborn and suffered me to live even to this hour , whereunto thou by thy benefits hast brought me , giving anto me thy wretched servant , life and necessaries thereunto belonging , appointing angels to be my keepers . o my good god , who knoweth whether till evening my life shall be prolonged , or what death is appointed for me : o merciful god and heavenly father , grant that i may with hearty repentance truly repent my sins , and inwardly bewail that ever i offended thy godly majesty : suffer not my soul to depart this body , before it be ( through thy mercy ) perfectly reconciled unto thee by grace , & bedeck'd with thy merits and vertues : o merciful saviour , if these things i desire , stand with thy pleasure and will , grant them i beseech thee , although i be not worthy to be heard : and in thy mercy , grant that by the merits of thy passion , i may be purged from all my sins ; and that at the hour of my death , i may be stricken with true and vehement contrition , and being knit with thee in perfect charity , i may immediately fleet unto thee my sweet redeemer , safely from all damnation , desiring this one thing at thy hands , that thou wilt remember my fragility , unworthiness , unstableness , and miseries , together with thine own goodness and most charitable mercy , praying thee never to forsake me , or leave me , but that thou wilt always possess and govern me , according to thy will ; to whom be all glory , for ever and ever . amen . a prayer to be restored to gods favour . o almighty and everlasting god , and father , which hast made heaven and earth , and all things therein contained ! o incomprehensible unity ! o always to be worshipped most blessed trinity ! i humbly beseech thee , and pray thee , by the assumption and crucified humanity of our lord jesus christ , that thou wouldest drive from me all kind of wickedness and sin , creating in me a clean heart , and a right spirit : o lord jesus , i beseech thy goodness , for the exceeding great love which drew thee out of thy fathers bosom , in the womb of thy holy virgin , and for the assumption of mans nature , wherein it pleased thee to save me , and to deliver me from eternal death ; that thou wouldst draw me out of my self unto thee my lord god : and grant that this my love may recover again to me , thy grace to increase and make perfect in me that which is wanting , to raise up in me that is fallen , to restore to me that which i have lost , and to quicken in me that which is dead and should live : that so i may become conformable unto thee in all my life and conversation , thou dwelling in me , and i in thee , my heart being suppled with thy grace , and settled in thy faith for ever : o my god , loose and set at liberty my spirit from all inferiour things ; govern my soul , and so work , that both in soul and body i may be holy , and live to thy glory , world without end . amen . a prayer to christ to rest in his love. o my most loving saviour , i have chosen thee , i wish and look for thee , i run to meet thee , & i do renounce all things that are not of thee ; whatsoever thou wilt i will , and whatsoever thou wilt not , i forsake & utterly detest in my heart : and whatsoever shall hereafter happen unto me contrary to this present choice of my mind , not to impute the same unto me , but according to this choice of my soul judge me . for all things which i ought not to do , i utterly forsake them ; and if at any time hereafter , i shall chance by any sinister occasion , to agree to any thing that may be a cause to withdraw thy mercy from me , i do now at this present hour utterly detest them : and here , o my sweet saviour and redeemer , if it please thee , or stand with thy glory , grant i beseeeh thee in this my present life , that i may be delivered and preserved from all offences wherein i have offended , and from all the pains whereunto deservedly i ought to come after my death ; and that thou wilt with the hands of thy mercy immediately after this life receive my soul into everlasting joy and felicity , there to raign with thee for ever . amen . a prayer to god to grant our petitions . o christ , which art the strength of the weak , & the salvation of all believers , and an aider of the oppressed , yea , our life and safe-guard in the peril of death , i beseech thee , that pitying mine afflictions , thou wilt vouchsafe to grant me my petitions , which at this time i have asked at thy hands ; so shall i serve thee here in the kingdom of grace , and hereafter in thy kingdom of glory , where i beseech thee , o lord , that i may have a place to dwell with thee eternally , which livest with god the father , and the holy ghost everlastingly ; to whom be praise and glory for ever and ever . amen . prayers for munday night . o lord my god and father , blessed be thy name for ever : dispose my heart , and open my lips , &c. a psalm . my song shall be of mercy and judgment : unto thee o lord , will i sing . o let me have understanding in the way of godliness . when wilt thou come unto me ? i will walk in my house with a perfect heart . i will take no wicked thing in hand ; i hate the sins of unfaithfulness , there shall no such cleave unto me . hear my prayer , o lord , and let my crying come unto thee . hide not thy face from me in the time of my trouble , incline thine ears unto me ! when i call , o hear me , and that right soon . my days are gone like a shadow , and i am withered like grass . but thou , o lord , endurest for ever , and thy remembrance throughout all generations . and i said , o my god , take me not away in the midst of mine age : as for thy years , they endure throughout all generations . praise the lord o my soul , and all that is within me praise his holy name . praise the lord o my soul , and forget not all his benefits . which forgiveth all thy sin , and healeth all thine infirmity . which saveth thy life from destruction , and crowneth thee with mercy and loving kindness . he will not always be chiding , neither keepeth he his anger for ever . for look how high the heaven is in comparison of the earth , so great is his mercy also towards them that fear him . glory be to the father , &c. confession to god the father . o lord almighty , the god of our father , and lord of mercy , which hast made heaven and earth , with all their ornaments , which hast bound the sea by the word of thy commandment , which hast shut up the deep , and seal'd it by thy terrible and glorious name , whom all do ●ear and tremble before thy power , for the majesty of thy glory cannot be born , and thy angry threatnings towards sinners is ●mportable ; but thy merciful promises are unmeasurable , and unsearchable , for thou art the lord god most high above all the earth , long suffering and most merciful , and sorry for the malice of men ; and thou , o lord , according to thy great goodness , and of thine infinite mercies , hast appointed repentance unto sinners , that they might be saved . therefore thou , o lord , that art the god of the just , hast not appointed repentance to those which stand to justify themselves in thy sight ; but thou hast appointed repentance unto me that am a sinner ; for i have sinned , o lord , i have sinned above the number of the sands of the sea : my transgressions , o lord , my transgressions are multiplied , and are exceeding many , so as i am not worthy to behold , or lift up mine eyes unto the heavens , for the multitude of my unrighteousness . i have provoked thine anger , o lord , and done evil before thee , in committing abominations , and multiplying of offences : now therefore i bow the knees of my heart , beseeching thee for grace : i have sinned , o lord , i have sinned , and i acknowledge my wickedness , desiring thee by prayer to forgive me : o lord forgive me , & destroy me not with mine iniquities , neither do thou always remember mine evils to punish them , but save me that am unworthy , according to thy great mercies : and i most humbly beseech thee , o lord , not to suffer my soul to perish , which thou hast bought so dearly with thy most precious blood , & make me poor in spirit and low of heart , submitting me wholly into thy hands : so as my desire and my delight may be always to thy will and pleasure , which is always good and godly : and grant my poor soul rest in thee ; for thou hast said , they shall never be confounded that put their trust in thee : which trust , good lord , grant me never to forsake for any vain trust , temptation or tribulation that may happen to vex my soul ; but grant me thy holy spirit to comfort and defend me from all things that should procure thy displeasure : thou that art in trinity one god and lord over all , give ear to my prayer , and pardon all my sins , so shall i praise thee for ever and ever all the days of my life , through jesus christ my lord and saviour , to whom be glory for ever . amen . a prayer to jesus christ . o jesus , thou son of god , have mercy upon me , and forgive the great offences which i have done in the sight of thee this day : and give me grace , o lord , for the love of thee , to despise sin and worldly vanity . o jesus help me to overcome the temptations of sin , and the ma●ice of my spiritual enemy , and strengthen my soul and body to exercise the works of virtue , whereby i may come to thy everlasting joy and felicity . grant me a ●ast purpose , o merciful jesus , to amend my life , and to remove the sins of my youth far from me ; jesus lighten me with ghostly wisdom for to know thy goodness , and those things which are most acceptable unto thee ; and give me grace to give good and profitable example , that none may be hurt by me ; make me to proceed from virtue to virtue , until i be grown a perfect man in thee . let me not return to those sins which by my confession have accused me , and with sorrow have oppressed me , the horrible sentence of endless death , the terrible judgment of damnation , thy wrath , ire , and indignation , merciful lord , let never fall upon me : jesus give me grace to fly evil company ; and when i come among them , i beseech thee to preserve me , that no occasion of sin overcome me : keep my mouth , o lord , from slanderous speaking , lying , false witness bearing , cursing , swearing , uncharitable chiding , dissolute laughing , and words of vanity . o sweet jesus make me perseverant in the blessed service of thee , in holy exercises , and vertuous meditations : lord keep my soul and body , and make me to slay all sinful delectation , and patiently to suffer injuries and rebukes , in following thine own most holy and blessed example . provide , good lord , that life for me which thou knowest most for thine honour , and my comfortable stay in thee ; jesus grant me , specially in the time of prayer , to fix my mind on thee , and thou to remember my wretchedness . the blood that ran from thy blessed heart , wash my soul from all sin and iniquity , and purchase to me thy grace , faithfaithfully to serve thee , o my lord god , my might , my life , my light , lead me and feed me in this mortality , and at the hour of death , when i shall be accused before thee , have mercy upon me , break my froward heart , and make it obedient unto thee . from suddain and unprovided death , good lord , deliver me ; by the virtue of thy most excellent and glorious divinity ; by the virtue of thine incarnation , and by the merits of thy passion and resurrection , grant me these supplications which i have made to thee : and by thy own and only mediation , purchase for me a gracious life , and a blessed ending ; and after my bodily death , give me everlasting life with endless bliss , that i may reign with thee for ever and ever , in the world to come . amen . a prayer for the attaining of a free and quiet mind . o most gracious & merciful god , keep me , i beseech thee , from the cares of ●his world , that i be never too much in●angled therein , by reason of the manifold ●hings which this body needeth : nor taken with the vain delight of that which doth hurt the soul ; nor finally broken and overthrown with sorrow : i say not from those things which the vain world doth greedily hunt after , but from those miseries which suppress the mind of thy servant , by a common and penal course of mortality , and so withdraw me that i cannot enter into by the freedom of thy spirit : o my god , which art sweetness unspeakable , make all fleshly joy , which withdraweth me from the love of eternal things , to be grievous and odious unto me : let not flesh and blood , o my god , let not flesh and blood overcome me : let not the world , and the vain glory thereof , deceive me ; nor satan with his subtilty supplant me : give me strength to resist , patience to endure , and constancy to persevere unto the end . grant me for the comfort of thy word , the most comfortable oyntment of the holy ghost : and for the lust of the flesh , pour on me the love of thy name . the very meat , drink , and apparel , with other things necessary for the nourishment of the body , are even burthensome to a fervent spirit : but grant , o lord , that i may use those things moderately , and never be snared with an over-greedy desire of them : all things are now to be rejected , for their nature would decay : again , to covet superfluous and every pleasing thing , thy sacred commandments do forbid ; for the flesh would insult over the spirit : wherefore between those things let thy hand direct me , o lord , and teach me to do nothing out of measure . grant this , o most merciful father , to whom with the son , and the holy ghost , be all honour and glory . amen . a prayer for hope . o eternal father , the author and giver of all hope and comfort , i beseech thee to fill me with all joy and peace , in believing , that i may abound in hope , through the power of the holy ghost ; ●nd above hope , in hope believing , ●ay never doubt of thy promises , but in sure confidence of heart , apply to my self ●he remission of my sins , and believe veri●y that i please thee in jesus christ , and ●oking in a certain and strong hope , for ●e salvation of my soul in the life to ●●me . and albeit , the helps and happi●ess of this present world appear not un● me ; yet i beseech thee , o lord , let me ●●●●tain a stedfast hope among all the ter●rs of conscience , and never suffer the same to be taken away from me by any snare of satan . o thou only begotten son of god , which hast loved me , and given me everlasting comfort in hope through grace : comfort my heart , and establish my heart in every word and good work ; that i stick not uncertain , neither be tossed between hope and fear ; but may hold fast the confidence and rejoycing of hope unto the end : and assist me , o my god , and father , i beseeh thee , that in all the ways of temptation and troubles in this world , i may patiently depend on thee , looking for corporal deliverance , according to thy will : and though the same come not as i wish , but be kept from me for a season , yet let me never doubt of thine aid and deliverance , but hope that coming it will come : and i beseech thee ▪ o lord , to grant me thy grace ; that having this hope , i may purge my self from all offensive things to thee , and serve thee my loving god , through jesus christ m● lord and saviour , for ever . amen . a prayer against the power of satan . o lord my god , how do we daily pass the limits of thy will ? we sin at least seven times a day , and pledge mother eva in the dregs of nature : this is the frailty of the flesh , and this is the weakness of all adam's issue : a miserable case , o lord , unless in thy mercy thou wilt wrap us , and cover us with the white rayment of thy grace ; that we being thine may never despair for any brunt of storm●ng satan , be it never so perillous . o ●ord , save me , in thy mercy behold me , ●ave pity and compassion upon me , and ●ark not my steps that are crooked ; but ●ast the eye of thy favour upon thy son christ , who was content to suffer the ●leeding pains of the cross , to satisfie thy ●rath , and to deliver us from the sting of ●hellish conscience : wherefore i beseech ●ee , o lord , and most dear saviour , not 〈◊〉 observe mine iniquities ; but to wash ●e from the guiltiness of sin , in the ●●ood 〈◊〉 thy mercies , and so to save me , that ●●ing dead in iniquity , and yet saved 〈◊〉 thine infinite pity , i may give 〈◊〉 glory unto thee , and sing with our ●other , the church , that salvation belongeth unto thee ( o lord ) to whom be praise and glory for ever and ever . amen . a prayer for the desire of a godly life . o my lord god , how happy were i , if i might never hereafter in thought , word , or deed , commit the thing that should displease thy divine majesty . that life is the longing of my soul , and the substance of my wish , and the effect of my desire ; my heart coveteth to see that blessed time , and my joys then should be such as no mortal man can tell . truly , lord , to know thee , with the son and the holy ghost , is the true perfection of eternal life , the end of all blessedness , and the summ of all delights . no eye hath seen , nor ear hath heard , nor hath it pressed into the depth of any mans understanding , to value the inestimable charity , delectation , and pleasure , of the same felicity ; when we shall behold the majesty of god face to face . and verily most glorious god , i have reposed this hope in my heart , and do assure my self , through faith in thee , that these eyes wherewith i read these lines shall see that glory , and this flesh wherewith i am cloathed in corruption , and nou●led in mortality , shall be a member of that immortal kingdom : unto the which , lord , at thy appointed pleasure bring me ; to whom , with the son and the holy ghost , be all power and glory , for ever and for ever . amen . an evening prayer . o omnipotent and eternal god , father , son , and holy ghost , three in persons and one in substance , and from everlasting : i extol thy sacred majesty , i praise thy unspeakable mercy , thy divine truth i magnifie ; for that of thy fatherly goodness , thou hast graciously heard me at this time , giving me a penitent heart , modesty to utter the same : therefore will i praise thee for this , and all other thy goodness this evening ; and going to rest , i will give thee thanks , because thou hast kept me this day of thine only mercy , without any merit of mine , from all danger both in soul and body . o christ and king of glory , i beseech thee bless and defend me this night ; let my rest be in thee , and grant me thy grace , that neither much sleep overwhelm me , nor satan invade me , nor the flesh betray me unto him . let mine eyes sleep , but let my heart wake : o lord lighten mine eyes that i sleep not in death , lest the subtil tempter overtake me , and i sleep a continual and perpetual sleep , and awake no more : for thou art my everlasting helper . keep me as the apple of thine eye , hide me under the shadow of thy sacred wings ( o lord ) that neither ugly visions , nor horrible dreams , nor sights , nor monstrous apparitions trouble me in the dark . in thy name , o jesus , will i go to rest this night ; give sleep unto mine eyes , and slumber to mine eye-lids ; compass me about , and raise me again to the joyful sight of to-morrow light ; and after this my miserable life , bring me to the beholding of eternal happiness , that in thy light i may see light , and evermore praise thee for ever . amen . prayers for tuesday morning . o lord my god and heavenly father , blessed be thy name for ever : dispose my heart , open my lips , and give me thy holy spirit , &c. a psalm . o god , my heart is ready , my heart is ready ; o lord , i will sing and give praise with the best member i have . i will sing and give thanks unto thee , lord , among the people , and i will sing praises unto thee among the nations . for thy mercies are greater than the heavens , and thy truth reacheth unto the clouds . set up thy self therefore , o god , above the heavens , and thy glory above all the earth . that thy beloved may be delivered : let thy right hand save me , and hear thou me . o help me against mine enemy , for vain is the help of man. through god i shall do great acts , and it is he that shall tread down mine enemies . and deal thou with me , o lord god , according to thy name , for sweet is thy mercy . then will i give thanks unto thee , o lord , with my whole heart secretly among the faithful , and in the congregation . the works of the lord are great , sought out of all them that have pleasure therein . his work is worthy to be praised and had in honour , and his righteousness endureth for ever . the merciful and gracious lord hath so done his marvellous works , that they ought to be had in remembrance . the works of his hands are verity and judgment , all his commandments are true . he sent redemption unto his people , he hath commanded his covenant for ever : holy and reverent is his name . the fear of the lord is the beginning of wisdom , a good understanding have all they that do thereafter , the praise of it endureth for ever . glory be to , &c. a morning prayer . blessed be my lord god which doth wondrous things ; and blessed be the name of his majesty for evermore : which hath set the sun to lighten the day , and ordained the moon and the stars to govern the night . o most high god , which by thy unspeakable wisdom hast distinguished the day from the night ; and hast so decreed , that while the world shall last , this course of times and days shall never have end , so that man in the night may rest , and in the day labour until the evening : for these and all other thy benefits i praise thy name , and give thanks unto thee for thy great glory . o god , the guider of my life , forsake me not ; turn from me the filthin●ss of desire ; remove from my heart all concupiscence , and take from thy servant too over-bold a stomach : suffer me not to run beadlong into riotousness ; let not unlawful love overcome me , and give not thy servant over into an impudent mind . turn mine eyes that they behold no vanity ; strengthen me in thy way , and grant that mine offences in this world overcome me not : and i beseech thee , o lord , with a most a●dent affection , that this day and ever thou wilt keep me and all mine ; and that thou wilt be unto me a mighty protector , firmament of strength , a covering against heat , a shadow at noon-tide , a defence from falling , an assister from offending , a comforter of my soul , a lightner of my mind , a giver of health and happiness in christ jesus my lord and saviour ; to whom be all glory , honour and power , for ever and ever . amen . a confession to god. o lord , i am unworthy thy comfort , or any spiritual consolation , by reason of my sins ! that which i deserve is punishment , because i have so often offended thee , and in so many things so grievously sinned ; and yet , o gracious and merciful god , who wilt not that thy works should perish , to declare the richness of thy goodness upon the vessels of thy mercy , far beyond the manner of men . but what have i done , o lord , that thou shouldst impart upon me any spiritual comfort at all ? truly i have done no good , but always have been prone unto sin , and slow to repent : and this is so true , if i should deny it , that thou wilt find me guilty , and no man durst stand up to excuse me ; and therefore , o most dear father , i do confess that i am worthy all reproach and contempt , and most unworthy to live among thy sons and servants : yea , and because it is true , i will yet confess against my wickedness , that so the sooner i may obtain mercy at thy hands . but what shall i ( wretch that i am ) say , being full of all manner of shame and infamy ? what shall i say ? nothing but this ; i have sinned , lord , i have sinned , take mercy upon me , forgive me , suffer me yet a while to bewail my wretchedness before i pass over into the land of promise , covered with the shadow of death ; for what dost thou else of a guilty and miserable man require , but that he afflict and humble himself for his sins ; from a true repentance and humbling of the mind ariseth hope of pardon , the troubled conscience is relieved , the favour of god , which was lost , is recovered , and man is preserved from the vengeance to come ; and with a holy kiss , both god and the sorrowful soul do meet together : with the which work of true repentance endue me , good lord , that i may do thy sacred will in this life , and in the end enjoy everlasting happiness in the world to come ; through jesus christ my saviour , to whom be all glory power and might , for ever and ever . amen . a prayer for true repentance to be purged of sin . o lord my god , what do i daily , but wander in the field of vanity ? what is my heart but a filthy prison of corrupt thoughts ? what is my mouth , but a stinking chanel of vain words ? what are my feet , but chariots to bloodshed ? what are my hands but battlers with charity ? what is my head , but a castle of wicked devices ? and what is my life , but a fardel of iniquity ? i am nothing better than a dead tree , the root is perished , the bough wither'd , being good for nothing but for the fury of the flame ? what then , good lord , shall it be so ? what , shall i burn , sweet jesus ! o save me for thy names sake , and quicken ●me , create a new heart within me , that i may bring forth much fruit , and for ever flourish , like a tree planted by a river side . o pour the oyl of grace into my defiled heart , and season it with the salt of thy mercy , lest the fume of mine iniquities ascend up to thy nostrils , and provoke thy fury against me . pour down some drops of thy precious blood from the clouds of thy mercy , to quench out the angry flame of sin , which of my self i am not able to put out by the virtuous water of any merit : o lamb of god , let me eat thy flesh and drink thy blood , that i may live by thee , and cloath me in the wooll of thy mercy , that no winter or storm of sin do pinch my silly soul . thou , o god , art full of compassion and long-suffering , which continuest thy mercy for thousands , taking away iniquities , sins , and offences . thou callest us after thy wonted mercy , by thy word , to repentance and hearty conversion ; for unto all and every one is repentance and forgiveness of sins preached in thy name ; therefore unto thee , o most merciful father , do i cry , desiring thee to look back upon me thy unworthy servant , with the eyes of pity , even as thou looked'st back upon the sinful woman in the banquet : likewise favour thou me , o lord , as thou didst the publican , who standing afar off , smote his breast , and said , lord be merciful unto me a sinner : and grant , o lord , that among the fears and terrours of conscience , i may take hold of thee by a lively faith , and never in the sight of conscience do yield my self , and despair ; but upholden by the voice of the gospel , i may flee unto thee my redeemer , and have by faith , peace with god. and thou my saviour which hast suffered for me in the flesh , give me grace , that likewise in the same mind i may be arm'd for the mortifying of my flesh ; that henceforth i may live not after the lusts of men , but after the will of god , and keep the devil under ( o lord ) that he compel not my troubled conscience to despair , either by heaping or ripping up mine offences , or extenuating thy mercy ; and grant that i may come unto thee by hearing thy word , unto repentance , that thereby the angels in heaven may continually have occasion to rejoyce before thee , which livest and reignest ever one god , world without end . amen . a prayer for the aid of god's holy spirit . o dear father , forasmuch as every man living is of himself before thee but as a beast , neither knowing thee , nor the things concerning their duties unto thee ; i as one of the most perverse , filthy and corrupt , do here humble my self before thee , begging at thy hands , that thou hast promised to give unto as many as ask it of thee , thy holy spirit , that heavenly comforter , which revealeth thee and thy will to the simple and ignorant , which also stireth up the minds and inward affections of thy children to call upon thee , by preparing their hearts , and opening their mouths to celebrate thy name ; bestow it , good father , bestow it upon me , thy unworthy servant , and upon all thy children ; and grant that although all of us are of corrupt affections , and polluted lips , yet we may be sprinkled with that heavenly hyssop , that we may have our hearts cleansed of the corrupt affections of this world ; and the eyes of our understanding opened , that we may see the good things we should ask ; and our feet that are fettered with the cares of vain things , may be set at liberty , that we may walk the right way unto the kingdom of heaven ; and that the hands of our souls may apprehend & take hold of the righteousness of thy son jesus christ ; & that by the aid of the same spirit , we may cast off all impediments , letts , and incumbrances that detain us from coming unto thee . sanctifie me within & without ; wash me and i shall be whiter than snow ; let thy truth and thy spirit meet together in my soul , that my prayers may enter into thy presence , and that thine ears may incline unto my humble petition , so shall i declare thy loving kindness in the morning , and thy truth in the night season . thou knowest whereof we be made , thou forgettest not that we are but dust , and unprofitable children ; not fit , apt , nor able of our selves to pray unto thee , and praise thy name : therefore , good lord , allure me unto thee , to seek thee ; and grant that with my whole heart and mind , i may always rejoyce and be comforted by thee , for ever and ever . amen . a prayer to acknowledg god in his works . o most mighty and eternal god , thou by the creation of the world and all that therein is , hast sufficiently declared thy self to be the everlasting and almighty god , for that these things do far pass the reach of mans wisdom : and not herein only hast thou declared thy self to be god ; but in that also that thou dost continually guide and govern the same and all things of thee created : seeing therefore , o most merciful father , that we have both in our selves , and also in thy creatures so manifest testimonies that thou only , o lord , art that eternal and loving god , which dost reign in all thy creatures , guiding and governing them by thy heavenly providence ; grant i do beseech thee , that my heart may be hereof fully assured , to acknowledge thee not only to be god eternal , who hast created all things ; but also that i may in heart be fully perswaded that thou , o lord , dost govern all things according to thy most blessed will ; so that nothing can be done in the whole world without thine appointment , and that thou hast such a singular care over thine elect ; so that not so much as an hair of their heads shall fall without thy providence : grant therefore , o lord , i beseech thee , that i may hereof be fully assured in my heart and soul , and that i may in all my doings set thee before mine eyes , acknowledging thee to be my only lord and father ; and by the working of thy holy spirit in me , i may be confirmed in faith , comforted in soul , and lightned in understanding ; that always here on earth i may glorifie thy holy name , and after the dissolution of this my mortal body , i may attain thy everlasting joy with thy elect , in thy glorious kingdom , for ever and ever . amen . a very fruitful prayer to god. we are all publicans , o lord , open the ears of thy favour unto our cry , and have mercy upon us , have mercy upon us ; we sin dayly , but yet save us , of pity save us ; o shew thy compassion upon me , and let me not dye a judas death , let me never tune the doleful song of cain ; but ingrave in my heart a full and lively faith in thee ; that never doubting of thy bounteous mercy , i may with a free conscience set satan at defiance , and all his hellish band ; o merciful lord , hear this my cry , and defend me with thy grace against the power of satan , who roareth of cruelty , and lurketh in every corner of malicious subtilty to tear me with the claws of his fury and merciless envy : defend me with faith against him . o lord , lay the plaister of comfort to my wounded conscience , and cover me with the wings of thy favour , that i may live and die in thee ; and so be blessed for ever ; to whom , o father , with thy dear son , and the holy ghost , be all power for ever . a prayer to jesus christ . o my lord god , and sweet saviour jesus christ , grant unto me most frail sinner , and miserable wretch , thy grace and mercy ; and that i may ever have present before the eyes of my soul , thy most holy life and behaviour ; and that for my possibility and power , i may in living and manners follow the same : and grant me , good lord , to profit , grow , and increase therein , to such perfections as may be acceptable unto thee , for the salvation of my soul : lighten , lord , and make clear and bright my heart with the glorious light of thy grace , that it may ever go before me , & follow me in all my acts , so that by thy conduct and guiding , i may accomplish & fulfil all that may please thy goodness , and utterly eschew and avoid the contrary ; and vouchsafe , sweet saviour , so to order and direct all my cogitations and thoughts , all my speech and words , all my acts and deeds , in thy law and commandments , and in thy monitions and counsel ; and so take me ( good lord ) unto thee , that here in all things doing thy will , i may by grace become one of thy saved souls , to live with thee , my redeemer , for ever . amen . prayers for tuesday night . o lord my god and father , blessed be thy name for ever . dispose my heart , and open my lips , &c. a psalm . my god , my god , look upon me ; why hast thou forsaken me , and art so far from my health , and from the words of my complaint ? o my god , i cry unto thee in the day time , but thou hearest not ; and in the night-season also i take no rest . and yet thou continuest holy , o thou worship of israel . wherefore unto thee , o lord , will i lift up my soul , my god , i have put my trust in thee : o let me not be confounded , neither let mine enemies triumph over me . o remember not the sins and offences of my youth , but according to thy mercy , think thou on me . who can tell how oft he offendeth ? o cleanse me from my secret faults . keep thy servant also from presumptuous sins , lest they get the dominion over me , so shall i be undesiled and innocent from the great offence . let the words of my mouth , and the meditations of my heart be always acceptable in thy sight , o lord , my strength and my redeemer . for thy name sake , o lord , be merciful unto my sin , for it is great . look upon mine adversity and misery , and forgive me all my sins . hearken unto my voice , o lord , when i cry unto thee , have mercy upon me , and hear me . o hide not thy face from me , nor cast thy servant away in displeasure . thou hast been my succour , leave me not , neither forsake me , o god of my salvation . i should utterly have fainted , but that i believe verily to see the goodness of the lord in the land of the living . therefore shall every good man sing of thy praise without ceasing , o my god , and i will give thanks unto thee for ever . glory , &c. a prayer for the remission of sins . o most loving & bountiful father , forasmuch as it is most meet , right , just , and requisite , that all flesh should praise , magnifie , and worship thee , & should without ceasing give thanks unto thee , who only art the creator and maker of all things , who of thine own mercy and goodness , didst send down thine only begotten son , to take our nature upon him , and to suffer death for our sins , thereby to make a recompence for the offences which man had committed against thee : and all this thou didst of thine exceeding bounty and kindness , without any desert of mankind , not being so much as by any one prayer , or yet treaty thereunto incited : i being therefore , o dear father , imboldened with such an inestimable benefit , so freely given and bestowed , do without any fear at this time appear before thy divine majesty , prostrating my self before the seat of thy mercy , and with all humbleness of heart and mind do make this my prayer unto thee : despise me not o lord , being defiled with sin and iniquity ; be ●merciful unto me a sinner , lighten the evil-sighted eyes of my mind , open the stopped stopped ears of my heart , that i may both see and hear , & understand that which thou teachest , & do always that thou commandest ; and that i be not only a hearer of thy word ; but a practiser of the same in my life and conversation ; save and defend me from all shame and reproach ; be thou my shield and buckler against all temptations ; cleanse my mind and thoughts from all uncleanness ; keep and preserve me from all danger both in body and soul , and guide me with thy grace , so to spend this my small , short , and transitory time in this world , that i may be a member of christ , and partaker of thy eternal felicity : to the which , seeing that by mine own weakness i shall never be able to aspire , i do here , o lord , take hold of that promise of thine , where thou hast said ; come unto me all ye that labour , and i will refresh you : this is my hold-fast , this is my anchor and sure stay , for verily , sweet saviour , when i look upon mine own frailness , and behold how ready i am to offend , then i quake for fear ; but as soon as i call to mind thy great love and kindness , and thou wilt not the death of a sinner ; and that in what day soever he doth heartily repent and call unto thee , then thou wilt hear him ; then i am relieved , then i am not a little comforted , knowing surely that thou wilt perform that which thou hast promised : in faithful assurance whereof , i now say unto thee , turn thou me , o my god , and i shall be turned : be favourable unto me , o lord , be favourable unto me thy servant , and heal my soul which is wounded with sin , for i do acknowledge mine iniquity , and am heartily sorry for mine offences , through which i have either in word or deed , thought , or any other kind of way offended thee ; blot them out of thy remembrance , and let the blood of that immaculate lamb , jesus christ , wash them away : let mine old offences decay and die in me , that i never commit them any more , or by any means renew them in thy sight ; and in the mean time do not withdraw thy grace from me , but cause me to do all that good is . o father remove thy wrath away from me , and restore me to thy favour ; turn thou thy loving countenance unto me , and plentifully pour forth thy mercy upon me ; guide thou my foot-steps in thy paths , and suffer me not at any time to stray from thy ways ; let me always have the fear of thee in my heart ; and if at any time through weakness and frailty i do transgress thy commandments , yet do thou not therefore , good lord , reject me , but be thou that good samaritan , and pour the oyl and wine of mercy and forgiveness into those wounds which sin shall make in me ; make me thy servant , and so endue me with thy grace , that i may unfeignedly with heart and voice serve , honour , and praise thee , through jesus christ , my lord and saviour , to whom be praise and glory , for ever and ever . amen . a prayer setting forth the power of god's grace . o lord my god , who hast created me after thine own image ; give me thy grace which is most excellent and necessary unto all salvation , that i may subdue my wicked nature , drawing me always unto sin and destruction : for i see in my flesh the law of sin rebelling against the law of my mind , and leading me captive to the satisfying of my vain desires in many things ; so that without the assistance of thy most heavenly grace , poured zealously into my mind i am unable to resist the assaults thereof : yea lord , i take thy grace , and that much grace of thine , whereby my nature , prone to all impiety even from my youth , may be subdued and overcome ; for nature being fallen through the offence of the first man , and desiled through sin , the punishment whereof hath redounded unto all mankind ; so that , that nature which at the first thou didst make good and righteous , is now counted for the sin and infirmity of the corrupt nature ; insomuch as the motions left unto it tend always unto evil and inferiour things ; hence o lord it is , that touching the inward man , i am delighted with thy law , knowing that thy statutes are good , righteous and holy ; and that they reprove wickedness , and teach that which is to be avoided ; but in my flesh serve the law of sin , whilest i obey the appetite more than reason ; hence it is , that to will is present with me ; but alas i find no means to perform ; hereof it is , that often times i purpurpose to do many things well ; but because thy heavenly favour and grace is wanting , which may help mine infirmity , i flee back and retire ; yea , hereof it is , that i know indeed the way of righteousness , and see , as it were , in a glass what my duty is ; but through the weight of my sin , i have no power to arise unto perfection : o lord how greatly do i lack thy grace , both to begin what good is , and also to proceed throughly in goodness : for without it i can do nothing , but through the help thereof , i can do all things in thee : o heavenly grace , without which neither the merits of man , nor the gifts of nature are of price whatsoever : for the gifts of nature are common , as well to the wicked as to the good : but thy grace is a gift peculiar only to the elect , which whoso have , are counted meet and worthy eternal life . finally it is so excellent , that without doubt , neither the gift of prophecy , nor the working of miracles is any thing worth : yea , neither faith nor hope , nor any other virtue are of price or accepted of thee , without love and grace : o blessed grace , which maketh him rich with vertue , who is poor in spirit : come , o come down unto me , and fill me early with thy comfort , that my mind with weariness and hunger faint not : o lord , i beseech thee impart thy grace unto me , that is sufficient for me , though i have nothing in me else that nature would require ; yea i protest , if that be with me , i will dread no temptation , nor trouble whatsoever ; this is my strength , that bringeth counsel and help ; yea , it is both mightier than all enemies , and wiser than the prudent ; it is the mystery of truth , the teacher of discipline , the light of the mind , the comfort in affliction , the expeller of sadness , the remover away of care , and the nourisher of religion . at a word , without it , what am i but withered wood , and a root most unprofitable , to be cast away ? wherefore , o lord , let this thy grace both go before , and also follow me , whereby i may continually apply my self to well-doing , through jesus christ my lord and saviour ; to whom be all honour and glory , for ever and ever . amen . a prayer for a competent living . o almighty god , and loving father , who of nothing hast created all things living ; thy providence is so great over them all , that thou sufferest not the most vile and simplest of them all to perish for want of relief , and things requisite for them , seeking the same at thy hands ; yea , and such is thy favour , o lord , towards man , that thou dost most miraculously provide for him , in that all the rest of thy creatures thou hast ordained for his use and service , and yet not for all alike ; for it hath pleased thee to make some poor , and some rich ; some thou exaltest , and some thou keepest low ; some to live at case , and some by labour , and yet none live without thy providence : and i among the rest of thy creatures , do acknowledg my self greatly bound unto thee , for helping me hitherto ; and as thy silly creature and work of thy hands i humbly prostrate my self in heart before thy majesty , beseeching thee favourably to look down upon my necessity , and grant me whatsoever thou seest necessary for me , even a competent and necessary portion here ; not over-much , lest i wax proud , and disdain my inferiours ; and if it be thy will vouchsafe unto me , not over little , lest urgent necessity drive me to over-much care , and over-much care carry me to unlawful means , and so i run headlong into thy displeasure ; but by truth in my calling i may be able to live and wade through the hardness of this world , and be rather helpful to the poor , than burthensome to the rich . o lord bring it thus to pass ; for without thy blessing and fatherly furtherance , i cannot sufficiently execute , neither can that prosper , thereupon the whole state of my longing and maintenance dependeth : wherefore good lord bless my understanding and endeavours , to the prosperous execution of all things which concern my vocation and calling , and grant , o lord , that whatsoever doth happen unto me ; as poverty or riches , i may be of a patient mind , that in adversity i run not headlong into such means as are ungodly ; neither in prosperity wax the prouder , but wait thy good pleasure in them both with thankfulness , and evermore live in thee and by thee , and in the end raign with thee in heaven , where thou ●ittest as author and giver of all thy blessings . grant this , o most merciful father ; to whom with thy son , and the holy ghost , be all power and glory for ever . amen . a prayer to subdue our affections . o lord , mighty and merciful , who didst create man , in the beginning , simple , sincere , and without spot of sin : in which his integrity and innocency he then presented thine own image , which was pure and without spot of sin ; and yet such was man , that he fell from thee by disobedience , whereby he corrupted his ways , and became ●ar unlike unto thee , being defiled with all vanities , wherein alas , we all of us wallow , the most with greediness : wherefore most dear father in jesus , christ , create in me new thoughts , new affections , shape in me true obedience that i may mortifie and kill all sin , and vain inclinations which rise up against thee ; let sin no longer bear rule in me , o lord ; but let thy grace more and more abound , that all that i do think , speak or do , may b● favouring more of the desire of heaven and heavenly things , than of earthly and carnal desires ; that so i may be approved , not only before men , to be as ought , but to thee to be as thou requirest ; to whom , o lord , be all honour and glory for ever . amen . a prayer for the kings majesty . o lord almighty , the governour , preserver , and continual protector of princes , to whose beck and will all kingdoms of the earth are subject , look in mercy and favour , o lord , i beseech thee , upon the state of thy servant , our dear soverign lord king charles , and his royal issue ; be thou unto him and them a safe refuge in all time of danger ; and let thy holy spirt be unto him a continual guide in all his acts and procedings ; direct him , to comfort , defend and support us , and either to bring our enemies to a perfect peace , in embracing the truth with us , or confound their power and devices for ever . an evening prayer . o heavenly father , and eternal god , i honour thee , i praise thee , i yield thee most hearty thanks for all thy benefits ; and at this time especially , o lord , because thou hast patiently and attentively heard my petitions , and hast given me soberness and humbleness of mind , to utter the same without any interruption . i bless thee my everlasting god , and with all my heart give thee thanks , for that not only thou hast saved me this day from death , from hurts , and from all perils from my cradle ; but hast defended both my soul and body from all misfortunes and dangers : therefore my soul magnifieth the lord , and my spirit rejoyceth in god my saviour , for he hath looked upon the afflictions of his servants : and now among all other thy goodness , o lord , hear ; o lord , forgive ; hearken , o god for thy name sake , for it is called upon by me : o god of heaven and earth , in the evening do i call upon thee , that remitting my sins , thou wouldst receive me into thy protection , & keep me this night , that the devil have no power over me ; for thou , o lord , art my everlasting protector ; for behold , whether i sleep or wake , whether i live or die , i am always thine : let thy mercy follow me , o lord , all the days of my life , that i may dwell in thy house and praise thee , and that i may in acknowledging thy greatness confess my sinful and wretched weakness : and visit me , o lord , and drive from me all the assaults of mine enemies , both bodily and ghostly ; and let thy holy angel be with me , and keep me this night , and evermore , by thy grace ; and ever let thy blessing be upon me this night , and for evermore . amen . prayers for wednesday morning . o lord my god and father , blessed be thy name for ever : dispose my heart , and open my lips , &c. a psalm . in thee o lord , have i put my trust , let me never be put to confusion : deliver me in thy righteousness . bow down thine ear unto me , make hast to deliver me . into thy hands i commend my spirt , for thou hast redeemed me , o lord , thou god of truth . i have hated them that hold superstitious vanities , and my trust hath been in the lord. i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversity . shew thy servant the light of thy countenance , and save me for thy mercies sake . o how plentiful is thy goodness which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee . wherefore i will confess my wickedness , and be sorry for my sin ; i will take heed unto my ways , that i offend not in my tongue . therefore withdraw not thou thy mercy from me , o lord , but let thy loving kindness and thy truth always preserve me . for my soul is a-thirst for god , yea , god , yea even for the living god ; when shall i come to appear before the presence of god ? yea as the hart desireth the water-brooks , so longeth my soul after thee , o god. wherefore send out thy light and thy truth , that they may lead me and bring me to thy holy hill , and to thy dwelling . why art thou so heavy , o my soul ? and why art thou so disquieted within me ? o put thy trust in god , for i will yet give him thanks , who is the help of my countenance , and my god. glory be to the father , and to the son , and to the holy ghost , &c. a morning prayer . o most merciful and loving father , i thank thee for the sweet sleep and comfortable rest that thou hast given me this night ; and forasmuch as thou hast commanded by thy holy word , that no man should be idle , but always occupied in godly and virtuous exercises , every man according to his calling : i most humbly beseech thee , o lord , that thine eyes may attend upon me , that thy grace may daily defend me in danger : succour , cherish , and comfort me in all my needs and distress ; and govern all my counsels , studies , and labours , in such wise , that i may spend this day according to thy blessed will , and the discharge of mine own conscience in thee ; that warily avoiding all things that may displease thee , and setting always before mine eyes thy fear , i may ( thy grace assisting me , and thy holy spirit guiding me ) work that which is acceptable before thy divine majesty , unto thy praise and glory for ever . amen . a fruitful confession to god for sins commited . o gracious god , have mercy upon me , have mercy upon me , look favourably upon me , incline thine ears towards me , and hide not thy face now my soul is troubled . o almighty god , from whose sight there is no covert , and against whose power there is neither resistance nor flight ; i beseech thee to cast off the blind burthen of fleshly affections ; subdue my reason , regenerate my will , and purifie my nature ; lead my desire that i may seek thee ; lighten my understanding that i may see thee ; for i can neither seek thee without thou direct me , nor see thee except thou reveal thy self . lord , forgive mine ignorance , forget my presumption , pardon mine iniquities , relieve my necessities ; let my sins no longer be a cloud between my prayers and thy pity , between thy goodness and my distress ; most gracious god , who art merciful towards all , suffer me not to be destitute of thy mercy : for although i have committed that whereby i may be destroyed , yet hast thou neither forgone nor forgotten that whereby thou art wont to save : o wretch that i am , how coldly do i cry , how weakly do i crave , how senseless is my unclean soul ? alas i am nothing but vanity , a rotten root , without any life or virtue ; a barren ground , bringing forth nothing but sin , shame and damnation : i am unable either to give thee any thing , but of thine own goods , or do any thing for my self , but by thy free gift : wherefore o my sweet saviour , by the tender love , and by all thy mercies , reach thy helping hand , draw my soul out of the mire of sin , wherein it is fast set , that i perish not in the presence of thy pity : deliver me from the snares that the enemy hath laid to take the soul of sinners , either wilful or secure . put away occasions of evil before me , guide me unto thee the streightest course ; and so long as i am to continue in this vile vale of misery , settle me in that state of life wherein i may best please thee : give me grace , o gracious god , although i have hitherto had no care to live well , yet i may now wholly and holily bend my care to dye well ; and that from henceforth i may live in thy fear , and dy in thy favour , rest in thy peace , and remain in thy joy for ever . amen . a prayer for patience . o most gracious and omnipotent father , whose mercy is everlasting and power infinite , bow down thine ear and hearken unto my prayer which i make before thee , beseeching thee of thy accustomed goodness , to endue me with the works of mercy and deeds of charity ; and above all things , to give me patience in adversity , meekly to suffer , and patiently to take whatsoever it shall please thee to lay upon me , and never to murmur or to grudge thereat , but always to think thy loving and gentle correction to be much less than the deserts of my great and manifold offences . and again , if i be not under correction , then am i not thy child ! for what father is he that correcteth not his children whom he most entirely loveth ? this then is a most evident token that thou lovest us , when as thou correctest us : for as the scripture saith ; whom god loveth , him he chasteneth . thou ●eest all things , thou understandest and knowest all things ; so that not so much as one little sparrow lighteth upon the ground without thy knowledge , yea and our very thoughts are fore-known unto thee ; thou disposest and orderest all things as seemeth best to thy holy will and pleasure . by thy help i may do all things , but without thee i can do nothing . when thou pourest upon us thy creatures , thy good gifts and benefits , thou dost it to this end ; that we acknowledging the same , should thereby be encouraged to serve , honour and obey thee ; and contrary wise , when thou strikest us with thy rod of correction , thou dost it to put us in mind that we have transgressed thy commandments ; that we have not hearkened unto thee , but willingly fallen into the puddle of sin , and following our own appetites , have provoked thy just wrath and indignation against us . thus thou dealest with us , o lord , to the intent that we suffering bodily punishment , and feeling the smart of the same , may thereby be admonished of our duties ; and with true compunction of heart , desire to be released from the scourge that we have deserved . this , o heavely father , i acknowledge to be our duty ; but alas , i for my part have not performed the same as i ought ; yet i beseech thy goodness not to execute the rigour of thy justice upon me , but to stay thy hand ; and before thou give me any greater wound , to behold my humility and repentance , and here i do offer thee , o lord , according as the poor widow did , all which i am able to give ; that is , a sorrowful contrition of heart for my former offences done and past : wherefore i beseech thee to give me grace , that what way soever it shall please thee to punish me , 〈◊〉 may take it patiently , and say , naked i came into this world , and naked i shall return to the earth again : the lord giveth , and the lord taketh away , even as it pleaseth the lord , so be it . suffer me not , o lord , to despair , or to think that thou dealest unjustly with me ; but say , shall i receive prosperity at the lord's hands , and not be con●ent with adversity ? and always to think upon this , happy are they whom thou ●ost punish ; for though thou makest a wound , thou also givest a plaster ; though thou smitest , thy hand maketh whole again : mine iniquities are great , be thou merciful unto my wickedness ; o deliver me from thine anger , and press me not further than i shall be able to bear ; but now 〈◊〉 acknowledge that whatsoever trouble thou hast sent me , or wilt lay upon me , is either for the punishment of mine iniquities , or for the tryal of my constancy ; i may with repentant david , find remission of my sins ; and with patient job , release of mine adversity , and obtain such favour in thy sight , that i may so pass this life , that i may afterwards live with thee in thy eternal glory : grant this o● most loving father , for thy dear son's sake jesus christ ; to whom with the holy ghost , be all honour and glory , for ever and ever . amen . a prayer for humility . o my sweet saviour jesus , it is thine own lesson : be humble and meek as i am : it is thy word also ; my sheep hear my voice : but lord what shall i do , the flesh is proud , i daily rebel against thy holy will , i envy my superiours , i love not my equals , i despise mine inferiours : this is the fruit of the ●lesh , o lord , but thou art love and life , o loving jesus ; and therefore , i beseech thee of thy tender love to pity me , and to endue me with the spirit of humbleness , that being poor i● in spirit , i may with the little ones of thy kingdome be blessed and live for ever : o lord , for the avoidance of pride , give me thy grace to consider , that by it an angel became a devil , and man was excommunicated from the paradise of pleasure ; desire of soveraignty begat the devil , sin , death and damnation ; so that out of it , as a most filthy puddle , issu'd a whole sea of mischief and misery : of this cup of pride , father adam drank , when by his disobedi●nce he lost thy favour , and by the taste of ●n apple , thought to be thy co-mate , in knowing of good and evil ; give me thy grace not only to consider this but also ful●y to digest it ; that detesting it as a venemous viper , i may in humbleness of heart ●erve thee holily and soundly , without hy●ocrisie , who art the pattern of low liness , ●nd a mirror of humility , continually to ●e looked upon , and truly to be followed . 〈◊〉 life and lover of souls , give me grace ●lways to hear , and hearing thy word , to ●ollow thee my lord and god , both now ●nd for ever . amen . a prayer for gods fear . o almighty and eternal god , thy holy word teacheth us , that thou art not ●nly a father , but also a lord ; not only 〈◊〉 forgiver , but also a revenger ; not only 〈◊〉 saviour , but also a judge : and as thou be●●g a father , a saviour , and forgiver , dost ●ardon and shew mercy ; so thou being a ●ord , a revenger and a judge , punishest ●nd condemnest : neither doth thy holy word set forth unto us a gospel which com●orteth us , quickneth us , sheweth us joy ful tidings , quieteth our consciences , & bringeth us unto everlasting life ; but also a law which reproveth , accuseth , condemneth , woundeth , and slayeth our consciences , ye● and throweth us down head-long into everlasting perdition , so that by this we may see , that we may not only love thee as father , saviour , and forgiver ; but also fear thee as a lord , a revenger , and a judge , for asmuch therefore , o most gentle saviour , and most righteous judge , as nothing doth so mightily put away sin , and make us to walk in the way of thy commandments , as reverently to fear thee , and to stand in awe of thy judgments and heavy despleasure : i most entirely pray and beseech thee , to give me that fear which thou requirest of us in thy holy word , and whereunto thou hast promised so many large and bounteous benefits , that i may not only love thee as a father , and honour thee as a saviour , but reverence thee as a lord , and fear thee as 〈◊〉 judge ; o lord , all things are open to thine eyes , neither is any thing hid fro● thee , which seest the most inward thought and secrets of our hearts . give me grace o lord , i beseech thee , that in all my enterprises , i may ever set thy fear before mine eyes , and so stand in aw of thee and of thy righteous judgments , tha● i attempt nothing whereby i should provoke thy heavenly displeasure against me ; but so walk in thy fear , and in thy holy ordinance , that i may at all times love thee as a father , honour thee as a saviour , reverence thee as a lord , and fear thee as a judge ; so shall it come pass , that i reverently loving thee as a child doth his father , shall not only avoid all such evils as might make thee my heavy lord , and fearful judge ; but also imbrace those virtues , which shall both evidently declare my faithful love , true honour , unfeigned reverence and humble fear towards thee ; and also thee my lord and loving father , and most merciful saviour ; to whom be all honour and glory for ever . amen . a prayer for the desire of heavenly things . o my god , o the sweet life of my soul ! what other thing besides thee ought i to look after ? what , have i not all things if i do possess thee who hast created all things ? there is nothing of any estimation , but only such things as thou hast made ; for whatsoever grace of ●omliness , pleasantness , fineness , sweetness , virtue , dignity or riches , consisteth in any creature , the same proceedeth from thee , o god , and all things abundantly slow without any lack : o creator most excellent , thou art the pleasure of all things , thou art the abundant fulness of perfect joy , and the unmeasurable sea of all holy delight : thou art that light and incredible clearness and passing brightness , which they do hear , see , taste and feel , that are inwardly joyned unto thee , through exceeding pureness of heart , while they yet remain in this present exile : the loving embracements , nor the dainty kisses of the mother , appeaseth the weeping of her tender child ; nor the pleasant countenance of the husband towards his loving wife , are but as shadows and of no value , in respect and consideration of the sweet embracements , wherewith thou , o lord , dost allure the souls of those that love thee : but if poor banished men can be so blessed and happy , and that they can see such incomparable goodness , who see thee but in a dark shadowed glass : how much more happie ought we then to judge of thy holy citizens who see thee face to face ? those thy beloved children , do now most manifestly know , and in themselves do feel how much thou dost favour and love them , and from the beginning hast loved them : thou o lord , it is that doth qualifie , gladden , refresh and satisfie with a delicate desire of enjoying thy company , the hearts and wills of all men ; and to say all , o eternal god , thou art all in all , in that most holy city of new jerusalem : that is the happy day , and the singular day , whereof thou o lord jesus hast spoken to thy disciples : in that day you shall know that i am in my father , and you in me , and i in you : o day so much wished-for with most hearty desire , wherein the holy souls shall be united unto thee , o god , and shall be inspired with a marvellous light of wisdom , and transformed into the brightness of eternal glory ; o jesus grant i beseech thee , that so long as i am in the darkness of this misty desart , that the eyes of my mind may behold and contemplate the most shining light and brightness of thee , o god , and that i may always praise thee for ever and ever . amen . a prayer to god for zeal in prayer . o my god , and father , i beseech thee , that if at any time i feel in my self any faintness or failing of fervency in calling upon thee , that thou wilt kindle within my heart the heavenly heat of thy most holy spirit , that i may burn in the zeal of thee and thy holy house ; and grant me thy grace o lord to cry with thy holy apostle for the increase of faith ; that being awakned and stirred up by thy most tender and fatherly affection and instigation , i may enjoy the effect of all my godly and necessary desires , which thou hast promised to give unto me in thy son jesus christ ; for whose sake i expect all good things at thy hands : make my heart the undefiled instrument of peace and perfect thoughts , and my tongue the trumpet of thine eternal praise , my body the habitation of the holy ghost , mine eyes the windows to behold the worthy way that leads to thee ; my legs the supporters of my body and soul , towards the attaining of thy heavenly kingdom : o lord , thou knowest my hearty desire is always to serve thee , and evermore to abide in thy love and favour : grant unto me , lord , of thy gracious goodness , that i may live in thy law , walk in thy way , and die in thy faith ; and that i may clearly be delivered of the bondage of sin , and be wholly out of death and damnation : give me the peace which the world cannot give ; grant me the joy which thine elect do possess ; sustain me with the comfort that never shall be void ; erect me with the hope that always shall persist ; instruct me with thy word that ever shall endure ; and advance me to thy kingdom that never shall have end : then shall thy glory still live in me , and i shall never die , but raign with thee for ever ; to whom , o father , be all honour and glory , world without end . amen . prayers for wednesday night . o lord my god and father , blessed be thy name for ever : dispose my heart , and ●pen my lips , &c. a psalm . o lord my god , thou hast searched me out , and known me , thou knowest my downsitting , and ●y uprising ; thou understandest my thoughts long before . thou art about my path , and about my ●ed , and spyest out all my ways . for lo , there is not a word in my tongue , but thou , o lord , knowest it altogether . my reins are thine , thou hast cover'd me in my mothers womb . i will give thanks unto thee , for i am fearfully and wonderfully made : marvellous are thy works , and that my soul knoweth right well . my bones are not hid from thee , though i be made secretly , and fashioned beneath in the earth . thine eyes did see my substance , yet being unperfect ; and in thy book were all my members written . which day by day were fashioned , when as yet there was none of them . o how dear are thy counsels unto me , o god , o how great is the summ of them ! o enter not into judgment with thy servant , for in thy sight shall no man living be justified . keep me , o lord , from the hands of the ungodly ; preserve me from wicked men , which are purposed to overthrow my goings . let my prayer be set forth in thy sight as the incense ; and the lifting up of my hands be an evening sacrifice . set a watch , o lord , before my mouth , and keep the door of my lips . o let not my heart be inclined to any evil thing , let me not be occupied in ungodliness with the men that work wickedness , lest i do such things as please them . but teach me to do the thing that pleaseth thee , for thou art my god , let thy loving spirit lead me forth into the land of righteousness . a prayer for mortification . o righteous god , and merciful father who art so pure and clean , that no corruption resteth in thy sight ; and ●ith there is required in all men the sincere and inward zeal of the soul , and an absolute killing of the motions of the flesh , and mortifying of all carnal affection : look favourably upon me , o lord , in whom doth dwell an innumerable troop of foolish fantasies , and an heap of sinful affections : i find and feel , o lord , that though many times to will be present with me , yet to perform is not in my power ; sin doth prevail , and death through sin swalloweth me up , so that i rest in darkness of sin , by giving scope unto mine own perverse will ; and such is my miserable estate , that being thus of my self , flesh and blood slattereth it self , and concludeth that whatsoever i purpose in an evil desire , so that it break not forth into open gross wickedness , that i am holy enough , that i am as sincere as is requisite , and that i stand too fearful of thy judgment . when thou knowest , o lord , that all and every the least conceit of sin , breaking into action , in what covert measure , or mean degree soever , it by and by endangereth my soul , and deserveth sudden judgment ; and therefore let it please thee , o father , that as thy dear son , through thy surpassing love , hath reconciled all such unto thy favour again , that are truly penitent , so let thy holy spirit continually work to the taming of my unbridled flesh ; and let me , by the same spirit , come to a true mortification of all the evils that rise up in me ; so shall i deny and forsake my self , and follow thee ; so shall i leave my self , and come to thee ; hate my self , and love thee ; conquer my self , and serve thee . and here thou ●eest , o my dear father , that i am most weak , and without the continual working of thy grace , i cannot in any measure suppress my desires , but that they rather the more strongly rise in me : i cannot deny my self , but i rather deny the working of thy grace in me ; i do not only not mortifie my sins , but sin rather reviveth and becometh strong in me , in as much as it bringth forth fruit , not unto life , but unto death : therefore i beseech thee , o heavenly father , to sanctifie me that i defile not my self with the filthiness of the flesh , nor fleshly things , howsoever they may seem to please me : let me not be deceived with the pleasing judgments of worldly men , who affirm sin to be no sin , darkness to be light , and light to be darkness , atheism to be religion , and sanctity to be sin . o dear father , many are the enormities that rise up in us , and defended not only as things tolerable , but as things laudable : wherefore i beseech thee to mortifie these evils , and let me no longer be sotted with the filthy fashions of this world : extinguish the flames of carnal desires , repress the rageing lusts of the flesh : and grant that i may with shame , and with due watchfulness avoid all things that have but the appearance of evil ; but being thus inwardly subdued , i may make outward profession , that whatsoever i do , it may be simply grounded upon a good conscience : and let me still retain this in memory , o lord , that i cannot follow mine own will and thy word , that i cannot impart my affections to the deed of the flesh , and the works of the spirit , that i cannot walk in darkness and light , in the way of death , and in the way of life : wherefore , o most dear father direct me in my whole life , and separate me from the world , and worldly things ; and let me dwell with thee in all godly meditations and contemplations , and let me use the things of this world as i used them not : and being thus truly mortified in the body , and quickned in the spirit , i may look in continual watchfulness for the dissolution of this my mortal body , that my soul may ascend , and in the end , both soul and body may for ever more enjoy the eternal joys of heaven . amen . a prayer against desperation . o most merciful god , greatly have i sinned , and alas am guilty of many crimes : therefore unto thee do i cry , o most holy father and eternal god , keep me in thy name , that in temptations and extremities i never faint in courage ; moderate and mitigate my vexations , let them come to a joyful end , that i fall not into the most heinous sin of incredulity and despair . o christ jesus , saviour of the world , whose mercy cometh unto us like a stream , who art my eternal happiness , i do from the botto mof my heart beseech thee , to increase , establish , hope , and strengthen patience within me ; for this certainly is true , that one little drop of thy sacred blood shed for us is of more power to save us , than all our enormous sins to condemn us : wherefore , o sweet saviour , look upon me with the eyes of mercy , as thou lookedst back upon peter in the hall of the high-priests palace , after he had both renounced thee , and cursed himself : o god the holy ghost be thou present with me in mine extream need , when the devill will accuse me , and my conscience bear witness against me ; when i shall be environed with horrible danger and temptations , and all things set themselves against me . strengthen my heart at that time , o comfortable spirit , with the zeal of thy testimony , that undoubtedly i may believe the forgiveness of sins , the resurrection of the flesh , and everlasting life , which shall be given to all believers . o blessed trinity , and eternal god of one essence , give grace that in every combate , especilly at the point of death , being mindful of thy covenant made with me in baptism , and of thy most comfortable promise annexed ; which is , that all that believe and are baptised shall be saved , i may never doubt either of thy merciful good will towards me or of the free remission and forgiveness of my sins ; but by often remembrance of this sign and covenant , i may daily more and more be confirmed in faith and hope of eternal happiness : and here , o holy trinity , lift up my sorrowful heart , and pour upon me the wholsome comfort of thy heavenly bliss , and at the point of death refresh me with the sweet light of thy chearful countenance ; that with exceeding joy i may desire to depart , and come to thy heavenly house , where thou livest and reignest as my eternal god and father , for ever and ever . amen . a prayer for the power of god's spirit to abide in us . o omnipotent and eternal god , and father , which comfortest such as be sorrowful , and who givest all good gifts , thou of thy free favour and love , hast willed us in all our affairs and necessities , and as often as we stand in need of any of thy blessings , or feel our selves burdened with any kind of tribulation or affliction either of body or mind , to call upon thee in the name of thy son jesus christ , and thou wilt grant what we want ; most humbly i beseech thee , to send down upon my dark understanding , the bright beams of thy most holy spirit , to lighten me , and to direct me in all my supplications and prayers ; and especially at this time , o lord , for that thou knowest my weakness and ignorance to be such , as i am altogether unable to frame my requests according to thy will , or to seek that which is for mine own souls health ; wherefore i most humbly beseech thee , o lord , in the name of him thy son , to address and prepare my heart to the true understanding , and unfeigned calling on thy name for such things as thy wisdom shall think most expedient for me , both to the obtaining of thy heavenly kingdom , which is before all things to be sought for , and for temporal blessings best known to thee ; which in respect of my ignorance , my dulness , my corruption , my weakness , and the guilt of mine own conscience , i cannot crave in such due and faithful manner as i ought ; and therefore , most dear father , i here beseech thee in the name of thy son christ , that thou wilt ai● me with thy holy spirit in my prayers ; that being of my self dull , i may be made zealous ; and whereas i am of my self cold , i may be thereby made fervent and faithful , that my prayers be not as a smoke which vanisheth , or as the wind which passeth away , being only in the lips , and not firm in the heart ; let it be effectual and an acceptable sacrifice , sweet and pleasing in thy sight ; and that nothing pass the bounds of thy unfeigned lips , that which may beseem a single heart , always sounding thine honour , and setting forth of thy most glorious praise : let thy holy spirit , o lord , come unto me ; let it continue with me , work , and prevail effectually in me , unto the end ; that i may both at this time begin , and for evermore continue as thou will est i should , namely in faith ; that i fall not into any temptation , in hope that i may constantly look for , and faithfully attain unto perfect understanding of thy will , and ableness in all things to fulfil the same ; make me also , good lord , fervent in love , that i may freely and unfeignedly , even from my very heart , forgive and forgot all injuries , wrongs , and evil doings , of such as by any means have offended me , with hearty prayer for their amendment , that i approaching unto the throne of thy mercy , in a pure and single heart , may heartily , as well for all others , as for my self , for things necessary both for my soul and body , make my humble petitions unto thee , and in thy good time , tast that most sweet fruit of my humble desires , according unto thy will ; so shall i shew forth thy praise , and give glory to thy name for ever and ever , world without end . amen . a prayer for the victory against sin . o lord , there is no victory without fighting , nor any crown without victory ; give me therefore power , o lord , that fighting valiantly , i may be crowned gloriously in heaven with thee to live for ever : minister strength unto me , that i may over-master mine enemies , and give me the spirit of patience , that continuing unto the end , i may be found and taken as a faithful souldier of thy son jesus christ , and so be blessed : let me not faint in fear , but let me fight in a lively saith , which over-matcheth all the whole world ; plant me a natural branch , by the power of thy holy word in the vine jesus , and make me able to endure every crack : let no canker of sin , eat me , let no worm of a guilty conscience gnaw me , let no blast of the world overcome me ; but stay me up with thy mighty hand , and be ever at my elbow , that i may be crowned though i be crossed , and saved , though now soused in extream misery ; in this is all my hope : for surely of my self i am but a vapour , a worm ; i am born of a woman in sin , a sinful child by nature , and to my power wage battel with satan against my self , to my utter undoing , o lord , unless thou regenerate me , and assist me with thy spirit , always to resist him ; which do , o gracious god , i beseech thee for thy great mercy , to whom be all power and glory for ever . amen . a prayer to be mindful of death . o god , in whose hands consisteth the life of all mankind , for thy son christ's sake , vouchsafe to give me grace to set before mine eyes , as a most certain mark , whereto this frail body of mine must tend it self , the image of that which is to the faithful the end of pain , and the begining of pleasure ; the end of misery , and the beginning of bliss : but to the secure and careless , the end of their pleasures , and beginning of eternal pains . and vouchsafe , good lord , that i may have an earnest desire of serving thee , and leading my life according unto thy will , that whensoever it shall please thee to call me out of this life , i be not through fear stricken with doubt of condemnation , but even at the last gasp , through unfeigned faith in jesus christ , may take and have taste of eternal salvation , that death be not bitter or terrible unto me ; but rather when it cometh , i with joy receive the same in the name of thy son jesus christ . bless me , good lord , from the second death , the everlasting destruction both of body and soul , and justifie me in the death of thy son that my name may be registred in the book of life . o lord comfort my guilty conscience with the everlasting light of thy bountiful savour , and let me have place among thy saints in thy heavenly kingdom . lord , for thy mercies sake , after this my bodily death , give me the fruition of thy presence , in the rich palace of endless bliss : to whose merciful protection i commend with all humility and reverence , my soul and body . lord jesus preserve me , lord jesus comfort me , lord jesus pray for me ; for only into thy hands that hast redeemed me , o lord thou god of truth , i commend my soul both now and for ever : amen . a prayer for a happy departure out of this life . o most gracious and eternal god , thy years endure throughout all generations , and thy days are without end or beginning , but the days of man are determined , which he cannot overpass , and the number of his months are foreknown unto thee : wherefore instruct me o lord , that being always mindful of my mortality , i never promise unto my self many years , nor long life in this pilgrimage of mine , so shall i not live securely , deferring my conversion to thee from day to day ; nor yet put confidence in this frail and uncertain life , as that rich man spoken of in the gospel : but give me grace , that in thy fear i may dayly prepare my self to depart out of this prison ; for nothing is more certain than death , though nothing more uncertain than the hour thereof : therefore i beseech thee o lord , to let me have always before mine eyes an image and mediation of my departure , the better to know the fleeting and vanity of this srail and cumbersome life ; that i may live to thee my god , being sound in faith , and strong in hope , looking with cheerfulness for the day of my departure , and the joyful appearing of thy son jesus christ my redeemer ; and make me i beseech thee , o lord , a faithful and wise servant , looking for the coming of my lord , for that i know not when he will come , lest by a sudden hour of death being overtook , i being found unready ; but contrariwise , by prudent watching in true conversion and repentance , i may covet to be dissolved , and to be with christ my redeemer ; and grant also , o lord , that at the point of death , having escaped all hardness and temptations , i may triumph like a conquereor , and behold the power and presence of thy holy spirit ; and let my last word be that which thy son did utter upon the altar of the cross , saying , father into thy hands i commend my spirit ; and when my speech is taken from me , hear o god the groanings of my heart ; and the hour of death being come , let thy servant depart in peace , through jesus christ my lord and saviour ; to whom be all praise and glory , for ever and ever , amen . a petition to god the father . o omnipotent god and father , i have asked here at this time many things of thee , and yet not deserved any ; i confess alas , that not only those things which i require be not due unto me , but in stead of them most grievous punishments ; yet o lord , lay not my sins to my charge , for if thou shouldest , i were not able to abide or stand in thy sight , but o lord , i most humbly beseech thee , that thou wilt forgive me all that is past ; and grant that i may never hereafter offend in the same again : and vouchsafe i beseech thee of thy goodness o lord , to direct , sanctifie , and keep my heart and body , my senses and doings , my talk and communication , in thy most holy laws and commandments ; and that thy holy angel may be with me , to direct my feet unto the way of peace , truth and health ; that i may be whole , safe and free in thee , and by thee , both here and in the world to come . o christ hear me , and save me , which livest and reignest with the father and the holy spirit ; god in perfect unity ; to whom be praise for ever , world without end . amen . an evening prayer . o heavenly father , i with all humility and reverence of heart and mind , beseech thee this night , which thou hast ordained for man to rest in , that thou wilt guard and protect me with thy good guiding spirit ; and albeit my sinful flesh shall slumber and sleep , yet grant that my soul may continually keep watch and ward ; let not the enemy find me slumbering and sleeping , as careless in the cradle of sinful security , lest that whilst i am unarmed , that is , naked and destitute of thy help and favour , he enter in and break up the house of my sinful body ; and make such havock and spoil , and that my infected leprous soul , deformed by means of mine iniquity , and wounded with the dangerous darts of transgression , be thrown with the body of sin , unto the lake of destruction ; make me still , o good lord , to consider that the bed is the plain pattern of the grave ; make me to understand , that when i am laid of my self ; without thy heavenly providence , i cannot be able to rise again ; make me also to acknowledge that sleep is the very figure of death , to whose stroke , at thy appointed pleasure i must submit my self ; endue me with love and charity to all men ; let my lamp , o lord , be garnished with oyl , that whensoever thy messenger death shall draw nigh , and knock at the gate of my body , i may at his summons in the day of the resurrection of the dead , be ready to attend on thee my bride with my burning lamp ; that is with a stedfast faith , when as by faith i shall be cloathed with a new : for my mortal body shall be then covered with immortality and the corruption of my sinful and rebellious flesh then changed to incorruption and perfect purity : thy righteousness shall be mine , thy merits shall make me perfect and holy , by vertue whereof , hell shall lose his victory , death shall lose his sting , my faith and hope shall have its end and reward ; and i with thy saints , continually dwell in love and charity with thee and my heavenly bridegroom christ jesus ; to whom with the father , and the holy ghost , be ascribed all power and glory , for ever and ever . amen . prayers for thursday morning . o lord my god and heavenly father , blessed be thy name for ever : dispose my heart , open my lips , and give me thy holy spirit , &c. a psalm . save me o god , for thy names sake , and avenge me in thy strength . hear my prayer , o god , and hearken to the words of my mouth . an offering of a free heart will i give thee , and praise thy name , o lord , because it is so comfortable . i will praise god , because of his word , i have put my trust in god ; and will not fear what flesh can do unto me . in gods word will i rejoyce , in the lords word will i comfort me . for thou hast delivered my soul from death , and my feet from falling , that i might walk before thee in the light of the living . therefore will i call unto the most high god , even unto the god that shall perform the cause which i have in hand . he shall send from heaven , and save me from the reproof of him that would eat me up . he verily is my strength and my salvation , he is my defence , so that i shall not greatly fall . for the greatness of his mercy reacheth to the heavens , and his truth unto the clouds . wherefore my soul thirsteth for him , my flesh also longeth after him , in a dry and barren land where no water is . thus have i looked for thee in holiness , that i might behold thy power and glory . for thy loving kindness is better than the life it self , my lips shall praise thee . my soul shall be satisfied even as it were with marrow and fatness , when my mouth shall praise thee with joyful lips . because thou hast been mine helper , therefore under the shadow of thy wings will i rejoyce . glory be , &c. a morning prayer . o heavenly father , which like a diligent watchman attendest always upon thy children , whether they wake or sleep , and mightily defendest them , not only from satan that old enemy of mankind , but also from all other their adversaries ; so that through thy godly power , they be harmless preserved : i most humbly thank thee , that it hath pleased thy goodness so to take care of me thy unprofitable servant this night past ; that thou hast both safely kept me from all mine enemies , and hast given me sweet sleep unto the comfort of my body . i most entirely beseech thee , merciful father , to shew the like goodness towards me this day in pre●erving my body and soul , that mine enemies may have no power over me , and that so likewise i may neither breath , ●peak , or do any thing that may be displea●ing to thy fatherly goodness , dangerous ●o my soul , or hurtful to my neighbour ; ●ut that all my enterprises may be agree●ble to thy most blessed will , which is always good and godly , doing that that may always advance thy glory , and ●nswer to my vocation , that whenso●ver thou shalt call me from this vale of misery i may be found the child not of darkness , but of light , and so for ever to reign with thee in glory , who art the true and everlasting light ; to whom with the son and the holy ghost , be all power and glory for ever and ever . amen . a prayer for true sorrow of heart for sin . o most merciful god and dear father , vouchsafe i beseech thee to look down with thy fatherly eyes of pity upon me most vile and wretched sinner which lye here prostrate in heart , before the feet of thy bottomless mercy ; for i have sinned against the throne of thy glory , and before thee o father ; yet nevertheless , forasmuch as thou art the god of all comfort , and again desirest not the death of a sinner , make me i pray thee , by infusing thy precious oyl of comfort into my wounds , that i may joyfully run with the lost son into the lap of thy pity ; for lo● thou art my hope and trust , in whom 〈◊〉 repose my self , having in thee full confidence in faith ; yea , and i most vile wretch , do here accuse my self unto thee o father , in that i have so sore and grievously offended thy almighty goodness in the committing of so many grievous and manifold offences ; i have not kept the least of thy most holy commandments , like as thy righteousness may require the same of me ; but in what manner soever i have offended against thy eternal majesty , whether it hath been by day or by night , secretly or openly , o merciful god , i am sorry for it , even from the bottom of my heart , yea my soul mourneth that i am not a thousand times more sorry than i am : and here in token of true repentance , i do knock and strike my heart and say in bitterness of my heart and soul , lord god the father , have mercy ; lord god the son , have mercy ; lord god the holy ghost , have mercy , and spare me of thy infinite goodness now and for ever ; and let my heart have part of thy abundant grace , so as i may change my sinful life , and put off the old man with all concupiscence , and that i may die unto the world , and the world to me : give my soul grace , o my god , to desire in thee only to rejoyce and repose my self , and that i may utterly renounce and forsake the vain assistance of this world , so that thou mayst find me ready with the good servant in the midnight of death , which shall suddenly steal upon me , like a thief ere i be aware : wherefore be thou to me at that time ( o lord ) a tower of strength , a place of refuge , and a defensible god , namely against the face of the devil , who then will be ready to devour me , and against desperation , which then will be ready to grieve me : let then thy comfort cleave fast to me , thy mercy keep me , and thy grace guide me ; fetch then again , lord god the father , that which thy puissant might hath shapen ; fetch then again , lord god the son , that which thou hast so wisely governed , and bought with thy precious blood ; take again , thou lord god the holy ghost , that which thou hast kept and preserved so lovingly in this region of sin , and vale of misery , three persons and one god ; to whom be all glory and power , for ever . amen . a prayer for wisdom . o almighty and everlasting god , it is thy gift , that babes and men of base degree have the knowledge and understanding of thy will , and men of profound learning , deep study , and worldly appearance often want the same . it is thou which expellest darkness , and givest light ; which takest away ignorance , and plantest knowledge and wisdom , denying the same to none that unfeignedly ask it at thy hands ; without the which nothing can be obtained which good is , nor nothing avoided with the evil : and that did solomon very well consider , who had a promise at thy hands , that whatsoever he asked he should obtain : vouchsafe therefore , o lord , to send it down from heaven , where it attendeth about thy fear , and replenish my heart with the knowledge of it , that i may perfectly know what thy divine will and pleasure is in all things , and that i may always direct my ways by rule thereof , loving thee , and above all things , continuing most thankful for all thy fatherly benefits bestowed and conferred upon me , and that prosperity overcome not , nor in adversity i be foolishly moved to seek remedy elsewhere than at thy hands only , who art my god , and who hast promised to give wisdom to all them that unfeignedly ask it : o lord hear my prayer , and let my cry come unto thee ; give perfect wisdom , whereby i may truly discern the difference between the heavenly revelation , which is wisdom from above , and vain cogitations of worldly wits , considering that the one in all things , as well in adversity as prosperity , continueth most constant , stable , patient , and firm : whereas contrariwise , the other seeketh with more diligence to avoid the afflictions , troubles and calamities which thou iayest upon thy children ; but , most sweet lord , and heavenly comforter , grant that it may be far from my heart to think that any thing cometh to pass otherwise than by thy almighty providence , who willeth nothing , nor doest any thing but what is most expedient and necessary for the use of the bodies and souls of thy servants , which we cannot rightly conceive without this especial gift of thine , wherewith for thy son jesus christ's sake endue me , that i be not led by fond conceit , or deceive my self with worldly experience ; but governing my self according to thy will , and measuring all my actions , words and thoughts , by the right rule of knowledge ; in the end i may be found in the number of those discreet virgins , who had their lamps continually burning , and not in the number of those that were taken unprovided ; that the coming of thy son jesus christ be not terrible unto me , but most acceptable and joyful ; that in the end i may have free entrance into that most glorious kingdom , which thy son jesus christ hath purchased with his blood for all true believers in him ; to whom with the father and the holy ghost be all glory for ever . amen . a prayer for the true worship of god. o most gracious god and loving father , establish my heart and mind in the true worship of thy divine majesty ; make me to believe thy holy and sacred gospel , wherein i am daily and hourly instructed , to love , fear , honour , and obey thee ; to renounce all superstitious ceremonies whereby thy worship is defaced , thy glory prophaned , and thine honour greatly diminished ; give me thy grace to hate sin and iniquity , and to renounce and forsake the vanities and wanton pleasures of this wicked and sinful world : arm me , i beseech thee , to mortifie and bring under the rebellious appetites and strange lusts of the flesh ; and finally , give me power from above , to withstand satan the prince of darkness , and all his damnable ministers , who by divers temptations provokes and allures us from godly purity , and perfect integrity which passeth only from christ jesus to us who is the fulness of our perfection and holiness ) to all kind of evil impiety and uncleanness ; by means whereof , thy worship is greatly prophaned , and of a set purpose contemned : make me , o lord , i beseech thee , by the power of a fruitful faith , to resist and bridle the concupiscnce of my flesh , in such sort that my soul may triumph with victory , and continue constant in worshipping thee : prepare my heart and mind , to spread forth the glory of thy name ; keep my tongue from all filthy talk , and uncomely gestures , lest by the exercise of sin , i contemn thy worship , and provoke thee to displeasure against me ; set thou a watch before the gates of my mouth , that my lips by grace may be always made open to sound forth thy praise : be merciful to mine offences , think thou not on mine unrighteousness , but of thy clemency forgive thou freely , and pardon graciously all my sins ; make me faithful in christ jesus , shorten these dangerous days of iniquity , increase the number of thy chosen and peculiar saints ; hasten thy coming , o saviour christ ; that i with the fellowship of thy saints , heavenly angels , and the blessed company of martyrs , may celebrate thy praise , and worship thee in thy glorious kingdom , before thy father , my god , and the holy ghost ; to whom be praise and glory for ever . amen . a prayer for charity . o infinite charity , thou son of god , to whom the father hath surrendred all power in heaven and earth : i have offended thee , and endangered my soul desperately : for charity , o charity ! thou shalt judge the world in equity , and i have not charity abiding within me : i love for gain , i hate mine enemies , i pray not for them that curse me and speak evil of me : i have of thy benefits , and yet i spare nothing for them that have need : o eternal charity , i have hereby incurred the peril of thy just judgment : whereof , o heavenly charity have mercy upon me , and quit me from a replying conscience , and the court of the devil ; for else will mine own life exclaim against me , and crave damnation of my uncharitable conversion : o lord my sweet saviour , i beseech thee for thy bloody sweat , in the bottomless pit of thy mercy to drown all my transgressions : adopt me thy brother , and give me thy holy spirits testimony as a gage and earnest of mine adoption and election ; that being free from sin , i may serve thee with a free conscience , in hope of an unwavering faith in mercy . amen . a prayer for the feeling of god's favour and grace . o my lord god , and dear father , i here crave thy assistance and grace , that feel all things to work in me contrary to thy will : for blind is my mind , crooked is my will , and perverse concupiscence is in me as a spring and stinking puddle : faint is my faith , my sinful life increasing , and my sins still abounding , so as from offending thee o lord , i cannot cease neither day nor night , and my sins are heavy upon me , pressing me down even to hell , such is the weight thereof ; moreover when i prepare my self to amendment of life , and think stedfastly to serve and please thee , even soon after doth my corrupt nature offend and displease thy divine majesty ; so that i am prone and ready to run headlong into all kind of sin and wickedness : such is my strength , such is my force and weakness in performing those things which thou requirest at my hands ; by reason whereof i am moved to doubt of thy goodness towards me , unless thou of thy mercy and pity send thine aid from above , and pour into me thy most healthful grace , that i may most assuredly and faithfully trust in the merits of my saviour jesus christ , which is of far greater force , vertue and effect , in preserving me , than all my sins and offences are in condemning and casting me away : wherefore o father , as thou requirest thus strictly that i should believe without doubting ; so wouldst thou in all my needs i should come unto thee as a father , and make my moan without mistrust of being heard in thy good time , as most shall make for thy glory and my comfort : lo therefore , to thee dear father do i come , in thy son jesus christ , praying thee of thy great mercy and goodness , to be merciful unto me , that i may love thee with all my heart for ever ; that my works may be ever found holy in thy sight , and that i may always not only strive against sin , but also overcome the same dayly more and more , as thy children do , and above all things desire the sanctifying of thy name , the coming of thy kingdom , the doing of thy will here on earth , as it is in heaven , and that only through my lord and saviour jesus christ , to whom be all honour and glory , for ever and ever , amen . a prayer to god to bless our endeavours . o my celestial father , be favourable unto me thy repentant servant , fled from mine enemies to thy help and succour . impute not my sins unto me , for christs sake ; for i have heard thy fatherly voice , and it soundeth daily in mine ears out of heaven , promising me , and affirming constantly thy self to be appeased with me for thy sons sake , whom thou commandest me to hear and believe , who is made of thee my righteousness , my salvation , my peace , my mediator and intercessor , my fulfiller of the law , my deliverer , and my whole holy accomplisher of all my just desires , and my saviour christ jesus , god and man , in whose name at this time i attempt and take in hand all my just doings , according to my calling , desiring thy gracious goodness , o lord god and father , to prosper it , further it , and give it happy increase , that whatsoever i take in hand , justly to finish the same . o holy father , bless all my endeavours with thy blessed increase , and let me not seek mine own will , but ever to pray that thy will be fulfilled ; and let me not be led into temptation , but deliver me from all evil , for ever and ever . amen . a prayer to live uprightly in our calling . o god of all comfort , and giver of all consolation , forgive my sins , cleanse and wash me from all iniquities which disable me to perform my calling in such sort as becometh me : and through the blood of thy son , purifie my heart and my imperfections , and sanctifie me with thy grace , that my sins being forgiven , i may rest in thy favour and continual comfort , and be daily blessed with new gifts ; that i may be found perfect in my calling , seasoned so with a lively faith in thee , that thy holy spirit may continually dwell and bear rule in me , and lead me to the due performance of those things which thou requirest to be done in my calling ; that all unnatural affection being truly mortified , i may only rest in thee , and rely on thee , and be ruled by thee in all things : good father , grant that i may take the direct and right course in my vocation to eternal life , in which course consisteth the inward peace of the soul , which is only delighted in thy inviolable truth , revealed by thy son , and is left unto us in his word and last will , in which his last will and testament are comprehended all necessary rules , and the sacred discipline whereby thy children are to guide themselves in their several callings ; which directions are comprehended in three principal virtues by thee bestowed on them that seek them at thy hand in the name of thy son ; as faith , hope and love ; which three are so united and knit together in one , in thine elect children , that they through thy grace go not awry in their calling : i therefore dear father , being of my self ignorant , and of mine own power unable to comprehend the height of my calling , instantly beseech thee in mercy to behold me an unperfect creature , without these virtues ; and so adorn me with them , that i may be made perfect in all good works of the spirit , that my labours and endeavours be not in vain in thee : and grant that i may joyn , with all my travils , desires and endeavors , faith with ●aith , knowledge with knowledge , temperance with temperance , patience with patience , godliness with godliness , brotherly kindness with brotherly kindness ; and with brotherly kindness , that i be not unfruitful in my calling , but may acknowledge thy son jesus christ , and in him have peace of conscience , that i may be patient in troubles , long-suffering in wrongs , faithful in expecting hope in distress , rejoycing in heart , quieted in mind , in hope to enjoy at thy hands , and in thy good time whatsoever maketh for the true comfort of my soul , and the relief of my body ; that in all true and inward feeling of thine aid , my calling may be made perfect , and sealed with the seal of thine own spiritual probation ; so shall i thy unworthy servant be directed in the true knowledge of thee . o blessed lord , and loving father , except thou thus direct me , i cannot stand , but shall fall into many miseries : for no estate , no degree , no calling , office , function , or trade of life can prosper , or be rightly performed without thy continual aid , direction and providence : therefore good lord guide me by thy spirit , increase my faith , give me wisdom and ableness in all things , to execute my calling as i ought : and to the execution thereof , bless all my members , make them apt and ready instruments to perform their duties , that in no point i fail in a christain proceeding therein : and bridle me in the nature of flesh and blood ; which unless thou season my affections by thy spirit , will so much the more glory , by how much that thou hast exalted me , and inabled me to live in this world in higher reputation than other men , whereunto flesh and blood is ready to attribute chiefest hearts ease , and by that subtil shift stan many times moveth us to rely upon vain things . wherefore , o good father , vouchsafe , i beseech thee , to ground all my affections upon thy fear that i be not miscarried in my calling from the true obedience of thee ; without which , neither honour , profit , wealth , wisdom , or any other blessing of thine can stand , relieve or comfort me : be pleased therefore , dear father , with me , and grant that all things that i take in hand , may begin in knowledge , proceed in fear , and end in love , that the whole course of my life may be blessed with good effect in all mine enterprises , that neither mine enemies rejoyce at my miseries , the godly be offended at my rashness , nor my estate hindred by my foolishness : grant this , good lord , for thy dear sons sake jesus christ ; to whom be all honour and glory for even . amen . prayers for thursday night . o lord my god and heavenly father , blessed be thy name for ever : dispose my heart , open my lips , and give me thy holy spirit , &c. a psalm . gracious is the lord , and righteous , yea , our god is merciful . the lord preserveth the simple ; i was in misery , and he helped me . turn thou again unto my rest , o my soul , for the lord hath rewarded thee . and why ? thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . what reward shall i give unto the lord , for all the benefits that he hath done unto me ? i will offer unto him the sacrifice of thanksgiving , and call upon his name . for why ? the lord is on my side , therefore i will not fear what man can do unto me . the lord taketh my part with them that help me ; therefore shall i see my desire upon mine enemies . it is better to trust in the lord , than to put any confidence in man : it is better to trust in the lord , than to put any confidence in princes . the lord is my strength and my song , and is become my salvation . the right hand of the lord hath the preeminence , the right hand of the lord bringeth mighty things to pass . i will not die but live , and declare the works of the lord. the lord hath chastned and corrected me , but he hath not given me over to death . thou art my god , and i will thank thee : thou art my god , and i will praise thee . o give thanks unto the lord , for he is gracious , and his mercy endureth for ever . glory be to the father , &c. a devout prayer to god the father . o most blessed lord , and loving father , i wretched sinner do here ask at thy hands mercy and grace , who am in thy sight most weak to stand in thy truth ; and most frail to fall , and to break thy holy commandments , by the keeping of which we are known to be thy true servants , and by nothing else . o most merciful lord god , i acknowledge my self daily to break the same : but where i have thus offended , i humbly ask of thee mercy and forgiveness ; and lord , for the true performance of the same , i humbly ask of thee strength to make me stand strong in faith , knowledge to work thy blessed will , the power to resist all errour and wicked imagination , thy wisdom to know the truth ; for i confess and know o lord , that all the worldly wit , policy , knowledge , and strength is but foolishness in thy sight . therefore i ask and continually crave , o lord , that thy holy spirit may guide all the imaginations , thoughts and desires of my heart , so that it may be my spiritual heart , and not my fleshly heart : for the most perfect among the children of men , lacking the wisdom , shall not be regarded , for the thoughts of mortal men are miserable , and our forecastings are uncertain : and why this corruptible body is so heavy to my soul that it keepeth down my understanding , that it museth most on vain things ; wherefore good lord i beseech thee , comfort my sick soul , that it may walk in thy wayes , and work thy will ; and like as thou knowest the secrets of my heart , and the desires of the same ; and how i would walk in thy truth , and work in the works of the same truth : so lord , i beseech thee , refresh my soul according to thy merciful calling , that i may be sted fast in the true faith , and that i may never swerve from the holy and most blessed ordinances of the church ; but that i may use them , receive them , and honour thee in them , according to thy most holy will , as in things which thou hast left to declare thy love unto us , and to assure our hope , and exercise our faith , that it should not be idle or wavering ; for all things are possible unto thee , though they seem never so impossible unto us . o most loving father , i know that by my sins i am not worthy thy blessed comfort and help , in this troublesome time of temptation , and trying of our faith ; for that i am as one laden with ignorance , not knowing the height of thy high mysteries , nor the deceitfulness or subtil arguments of my ghostly enemy , which daily doth assault my sinful soul , that i can find no rest : therefore , o lord , like as thou knowest my will and hearts desire is to serve thee , and live and die in thy perfect faith : so i beseech thee never to suffer the subtil perswasions contrary to thy truth , to take place or root in my heart , but like as thou hast created my heart , and given me a will to order the same , so lord , i most humbly yield the same again into thy hands , desiring thee by thy holy spirit so to direct my ways , that they may be acceptable in thy sight , now and for ever , through jesus christ my saviour ; to whom with the holy ghost , be all honour and glory for ever . amen . a prayer to obtain the true love of god. o lord my god , teach me thy humble servant , teach my heart , i beseech thee , with what reverence it should think of thee ; tell my soul with what delight it should love thee : give my tongue some power to pour forth praises unto thee ; correct my weakness , recreate my hope , direct my desires , finish the work thou hast begun , and bring me to the fulness of thy mercy . o lord , my god , i bow the neck of my soul under the feet of thy majesty , and in the lowest degree of reverence , do give thee most humble & hearty thanks . i yield thee praises , o lord , although base and bare , far unanswerable to thy deserts ; yet something my weakness is bound to perform , namely , to settle my mind to be hold and love thee . o that my heart did so languish with thy love , that it might melt the moisture of my body into tears ! that the bowels of my soul were so inflamed with thy love that it might consume all drossie desires , dry up the very marrow of my bones ! o that i were sick for the love of him who dyed for the love of me ! lord , although i be not worthy so to love thee , yet art thou much more to be loved than i can express ; therefore do not so deny me of that whereof i acknowledge my self unworthy , that thy self be deprived of that thou art most worthy : and grant o lord i beseech thee , for thy mercies sake , to my soul , that it may love thee as thou hast deserved , that i may be worthy to give that which thou art worthy to receive ; so shall i then be worthy of that whereof now i am most unworthy : o most dear lord , i feel in my heart a weak warmness of thy love ; but my prayer is that the coals were throughly kindled with desire , and blown with delight into a full flame : o sacred fire , how comfortably dost thou burn ? o heavenly light , how sweetly dost thou shine ? how desirous are they more and more to burn whom thou dost inflame ? how are they delighted whom thou dost enlighten ? hear o my god , hear o light of mine eyes , increase my desire , and grant my request , stop not thine ears against me because of my sins , endue my soul with thy love , subdue my flesh with thy fear , that i may always think of thee joyntly both with trembling and trust : settle the love of thee in me , and the care of me in thee ; let my prayer come unto thee , and thy mercy unto me ; let the joy of thy happiness remain with me , and the compassion of my miseries with thee ; let my heart love thee , let my flesh fear thee , and let my whole substance in this world joy wholly in thee , that i may enjoy thee wholly in the world to come , by thee , o christ , who art my saviour and deliverer ; to whom belongeth all power and glory , for ever and ever . amen . a prayer in heart to feel spiritual comforts o lord god and most dear father , now i fully know the heart of man is not in his own power ; for thou hast taught me by thy d●minishing the spirit of comfort in my heart , that it is thou only which makest joyful the heart of man ; and which diminishest the same joy according to thy good pleasure and will : therefore o dear father , i beseech thee to send me thy most blessed comfort , and strength of faith into my heart , to fill the same with spiritual joy ; and that by the working of thy holy spirit in me , the comfortable promises of thy merciful protection may be sealed in my heart , and sink deep into my soul , that i may be fully assured that thou art my strong rock and house of defence , that thou dost keep me as the apple of thine eye , and that thou wilt not lay more upon me than thou wilt give me strength to abide ; but that thou wilt assuredly at thy appointed time , renew my heart , and the whole power of my mind , that i may fully glorifie thy name . thy holy spirit , o lord , in me , ( which is the assurance of my salvation ) doth continually send forth unspeakable sighs and longings for thy full and joyful presence : i beseech thee therefore , o dear father , for thy son jesus's sake , hearken to my prayers , and grant my requests : make tender my hard and stony heart by thy holy spirit , that i may from the bottom of my heart acknowledge thee to be my most merciful god and father , and all things in thy holy word to be most certain and true , and reverently embrace the same , and in my soul to take comfort and joy of the same , that i may even to my lives end walk before thee in sincerity of heart , being assured of my salvation , through that one alone sacrifice for my sins , made by thy dear son jesus christ ; to whom with thee and the holy ghost be all honour and glory for ever . amen . a fruitful petition to god. o lord god of infinite wisdom , inspire my heart , and direct my voice , that i may not think nor utter any thing before thy maiesty , but that which thou knowest to be expedient for me to ask , and glorious for thee to give . turn not my prayer , good lord , into perdition , nor my suit into sin ; for thou art the god of my fathers , on whom i wholly depend ; save me for thy mercies sake ; o save me as i have always put my trust in thee , and when through the perverseness and froward inclination of my nature , i fall into any wickedness and sin , leave me not , good lord , unto them ; acquit me from the inordinate lust of the body ; let no desire of uncleanness take hold upon me , and give me not over to an unshamefast and obstinate mind . lord , here i stand , vile wretch before the throne of thy dreadful presence , hoping that i shall be heard , not in the faintness of my faith , but in the power of thy promises . o weigh my weakness , and grant my desires , as thou knowest most meet for me ; then can i want nothing , and my conscience shall be comforted with all spiritual consolation in jesus christ ; to whom with thee , o father , and the holy spirit , be ascribed all power and glory for ever . amen . a prayer to be ingrafted into christ . o lord , it is mercy without merit , that i am a branch of the vine jesus ; that i am the house and temple of the holy ghost , it is of justice that thou hast appointed thy house to be a place of prayer , and of duty therefore that we should pray unto thee ; for this , o lord , i thank thee , that thou hast made me thy child , to lodge me ; and i acknowledge , that of duty i am bound to serve thee ; but give me o lord , the grace of thy spirit to conduct me in the way of thy will : cleanse or create a new heart within me , that i may be a fit lodging for thee , and yield up the savoury sacrifice unto thee , which thou requirest of every christian ; i mean the sacrifice of prayer , the sacrifice of the heart , which savoureth sweetly unto thee . and at this time , in hope of the assistance of thy holy spirit , i desire thee , that as thou hast of mercy covered me under thy wings of safety ; so thou wilt defend and keep me from all the storming rages of satan , who is wont not only by day , but also , and that especially , by night , to undermine man when his senses are fettered in bands of rest ; but i hope , o good lord , that as i am then most unable , and at all times else to withstand the buffets and assaults of satan , so thou wilt be most ready to succour me ; and partly , because thereby thou shalt unlock the riches of thine infinite mercy and pity ; and partly , because thou lovest every thing which thy hands have made . for which , and for all other thy blessings , i yield thee all honour , power and glory , which is due only to thy blessed majesty , for ever , world without end . amen . a prayer against evil imaginations . o lord , cleanse my heart , i do beseech thee , from all impure and wicked cogitations and thoughts ; give me a clear conscience , shame-fac'd eyes , modest hands , and a tongue to tell the truth : and , seeing there is nothing hid that shall not be discovered , good lord , i beseech thee to search my thoughts , and renew in me thy holy spirit ; direct my feet in thy ways , that walking after thee in the path of the righteous , i may pass through this vail of misery , bearing thy banner stoutly in my warfare , and in the end obtain everlasting joy , the promised hire of such as have born thy cross , and valiantly fought with the armour of faith against temptations and all evil ; vouchsafe , o lord , to grant all these my supplications and petitions , for thy dear sons sake , jesus christ my lord and saviour ; to whom with thee and the holy ghost , be ascribed all power and glory for ever , amen . an evening prayer . o heavenly father , the giver of all good things , and the protector of all those that love thee , i yield thee most humble and hearty thanks , not only for keeping and preserving me this day , but all my life ; that neither my enemies have prevailed against me as they sought , nor any other danger which in this world is incident unto mankind hath overcome me , but hast like a loving father and careful purveyor , given and provided for me all things necessary ; for which thine inestimable love , i cannot sufficiently praise thee . o lord , forgive mine offences which this day 〈◊〉 have committed and done against thy almighty majesty : pardon them , o god , for jesus christ his sake , and vouchsafe me thy grace to amend my life , and to return ●nfeignedly to the serving of thee ; and ●orasmuch as i cannot continue without ●hy continual protection , vouchsafe to ex●end the same unto me thy wretched crea●ure this night , that i may quietly take my rest , which thou hast appointed for ●he refreshing of my wearied and weak ●ody ; and further , i beseech thee , o lord , to guard and defend me , that nothing hurt me ; keep me also , good lord , from sudden and unprovided death , and preserve me by the watch of thy holy angel , that i may take my rest this night in thee until the morning , and then give my self to the fulfilling of my duty , and the discharge of my vocation , and the doing of thy will unto my lives end ; for which thy favour , i humbly beseech thee , and for all things else necessary for me , and for all other whom thou hast commanded us to pray for ; and namely , for all such as are in any kind of affliction in body or mind , for the testimony of thy truth , that thou wilt strengthen them and thy whole church in pure religion ; and here , o lord , i beseech thee to embrace me with the arms of thy mercy ; vouchsafe to receive me into the bosom of thy love , shadow me with thy wings , that i may safely take my rest in thee this night , in the name of thy son jesus christ , in whose name i refer me wholly to thy loving protection , beseeching thee that when this life shall end , my last sleep being come , i may take my everlasting rest with thee in thy eternal kingdom ; for the which kingdom , i do heartily beseech thee of thine inestimable goodness , both of my self and all other thy dear servants , that we may attain the same , for the glory of thy holy name , and our endless comfort , through the merits of thy dearly beloved son , our lord and only saviour , jesus christ . amen . prayers for friday morning . o lord god and heavenly father , blessed be thy name for ever : dispose my heart , open my lips , and give me thy holy spirit , &c. a psalm . my soul truly waiteth still upon god , for of him cometh my salvation . in god is my help and my glory , the rock of my might , and in god is my trust . i called upon him with my mouth , and gave him praise with my tongue . for thou , o lord god , art the thing that i long for , thou art my hope even from my youth . through thee have i been holpen up even since i was born , thou art he that took me out of my mothers womb , my praise shall be always of thee . wherefore praised be god which hath not cast out my prayer , nor turned his mercy from me . o let my mouth be filled with thy praise , that i may sing of thy glory and honour all the day long . cast me not away in time of age , forsake me not when my strength faileth me . my mouth shall daily speak of thy righteousness and salvation , for i know no end thereof . i will go forth in the strength of the lord god , and will make mention of thy righteousness only . for thou , o god , hast taught me from my youth up until now , therefore will i tell of thy wondrous works . thy righteousness , o god , is very high , and great things are they that thou hast done , o god , who is like unto thee ? o what troubles and adversities hast thou shewed me , and yet didst thou turn and refresh me , yea , broughtest me from the depth of the earth again . therefore will i praise thee , and thy faithfulness , o god , which art the holy one of israel . my tongue also shall talk of thy righteousness all the day long , for there is no end thereof . glory , &c. a morning prayer . o lord , the glorious face of the sun which sheweth it self , and casteth its beams over the whole world , i take it for an argument and earnest peny of thy good will toward thy children , in the number of whom i account my self , though chief of sinners , and not worthy to loose the latchet of thy shooe ; for if we enjoy such a benefit in this strange country together with thine enemies , then what joyous sights , what store of thy goodness shall we reap in our natural country , the blisful land of canaan where we shall not see this worldly sun , but thee , even thee , good lord , face to face , the son of thy glory , and only star of majesty ! such joys , o lord , shall we have in the beholding of thee , as neither the eye hath seen , nor ear hath heard , nor heart ever conceived : such joys , i say , as pass the reach , not only of man , but also of angels , to esteem : blessed are the door-keepers of this house of joy , where thou , o lord , the son of righteousness , dost most clearly spread forth the beams of thy divine power . oh how long shall i live in this prison , how long shall i journey in this body of sin ? wherefore , o god of comfort , and father of mercy , i do not doubt , but that as i wander in this field of vanity , so thou wilt recal me by the light of thy gospel to thine house , there to dwell and reign for ever . amen . an humble confession to almighty god. o most mighty god and merciful father , i present my self before thy majesty , defiled with the filthiness of many and most grievous sins , whereof i do confess i am not able to answer thee one of a thousand , if thou , o lord , shouldest enter into judgment with me ! for in sin was i born , and therefore am guilty of original corruption , and in sin have i lived and continued , and therefore stand guilty of actual transgression , which hath broken forth upon me , in thought , word and deed , from time to time , continually , even unto this present hour : wherefore , i humbly crave thy mercy , and the grace of forgiveness in jesus christ : for therein i confess , o lord , standeth the only hope of my comfort and salvation : and forasmuch as it hath pleased thee to give thine own son to be a slain sacrifie for our sins , and to offer the grace of reconciliation , by preaching the gospel to all them that repent and believe the same : good lord , i beseech thee vouchsafe to make me of that blessed number ; work true repentance in my heart , increase my faith , and give me grace to bring forth the fruits thereof , that so it may appear that i have not received thy grace in vain : and for this purpose , good lord , i beseech thee bless the ministers of thy word : and give them grace to speak it as it ought to be spoken , and give thy people grace to hear it attentively , to believe it stedfastly , and to follow it obediently : that so serving thee faithfully in this life , we may live and reign with thee for ever in the life to come . amen . a prayer for the increase of faith. o almighty god , and father of our lord jesus christ : by thy word we are taught to love thee , fear thee , and serve thee ; and in true godliness and sincerity of life , is the only way and means to continue thy love and favor towards us , without the which we cannot but perish : and that belief and confidence in thy son jesus christ , is the only means of our redemption and atonement with thee , and the only hold of our salvation , whereof we cannot be sufficiently assured without thy special gift of faith , which is the anchor whereto the cable of our salvation is fastened ; which being broken , the hope of our salvation cannot but decay and be of none effect : vouchsafe therefore , o most merciful god , to plant one spark of true faith in my heart ; and that it may grow to such perfection , that i may know thee , perfectly love thee , duly fear thee , and unseignedly acknowledge jesus christ to be sent into this wretched world to save us miserable sinners : o lord , grant me to take such hold of his death and passion , resurrection and ascension , that by his death i may have pardon , and by his re surrection rise to righteousness , and by his ascension ascend with him to thy celestial glory ; and finally attribute the cause and means of my salvation to proceed only of his passion : increase this faith in me , good lord , daily more and more , that it may grow by the working of thy holy spirit to full perfection , accompanied with good works and godly behaviour , without the which i confess that faith cannot be : withhold not from me , good lord , that singular gift of thine which is the stay of my happiness ; and the want thereof , a most certain token of my perdition ; no good thing is wanting to him on whom thou vouchsafest to bestow this gift ; to him all things are light , and in him remaineth no darkness at all : banish , most sweet lord , therefore all misbelief , all wavering and doubting out of my heart , and plant instead thereof unfeigned faith , that applying the same to every affliction both of body and mind , i may vanquish and overcome satan , withstand the delights of this world , and suppress the corruptible motions of the flesh , and enjoy at thy good pleasure health of body , and soundness of mind , and all things requisite for me . a most precious jewel is faith ; for thou hast said , that whosoever heareth the word , and believeth in jesus christ whom thou hast sent , shall have everlasting life ; then on the contrary , he that believeth not , is in danger of everlasting death . o lord , increase my faith , wherein i may believe in that thy son , and take hold of all his promises ; who said , that whosoever believeth in him shall want no manner of thing that is good ; lord , i believe , help my unbelief , and give me faith ; yea , but as a grain of mustard-feed , and i shall be able to remove satan out of his desired habitation , and to expel him and his ministers , and walk no longer according to the will of the flesh ; but casting away the works of darkness , enjoy the pure light of the gospel , and persevere and abide therein without fainting , in any tribulation or vexation of spirit , going forward in hope , in fear , in love , and unfeigned zeal towards thee , and obtain at thy merciful hands whatsoever is necessary in this life ; and after this life ended , enjoy thy celestial inheritance ; which grant me for thy son jesus christ his sake , to whom be all honour , &c. a prayer or thanksgiving for the passion of christ . o lord jesus christ , god and man , we thank thee for that of thy only and free mercy , without any works or worthiness at all of ours , thou hast redeemed us miserable sinners , through thy most innocent and holy passion : o sweet jesus , how . bitter and great were thy pains ? how . horrible and cruel thy punishment ? how grievous and lamentable thine afflictions ? how bloody thy wounds ? thy dolours how divers ? and thy death how shameful , which thou suffered for us ? o how inestimable was thy love , that moved thee to endure such and so great torments to reconcile us to thy father ! in the mount of olives , through our infinite sins lighting upon thee , thou didst sweat ( contrary to our nature ) blood , that the drops like blood trickled upon the earth , and so after a marvellous manner blood came out of thee , being expelled by the resolutions of the spirits , nature being broken and languishing by reason of thine intolerable sorrows and torments : and thy disciples being fled , thou wast , and also didst most voluntarily commit thy self into the hands of most cruel jews , which brought thee most rigorously bound , without compassion , fromthe presence of one corrupt judge unto another more cruel , where thou wast most unjustly condemned ; thy blessed body was so mangled , that even an ethnick pitying the same , uttered these words ; behold the man ! finally , for our enormous offences , thou wast afflicted with a most odious kind of death , and so in the extremity of pain thou didst give up the ghost , commending the same unto thy father in wonderful patience ; that so by thy torments having quitted us from all guiltiness , as well of fault as of punishment , we might be healed ; to this end thou didst bear the burden of our sins upon the wood of the cross , that thou mightest recover the peace of souls , and obtain the true righteousness for as many as believe in thee : wherefore , o jesus christ , thou son of the living god , for these torments and all other thy passions , i will honour and praise thee for ever , beseeching thee most humbly , that thy passions may work and take effect in me ; and that always being mindful of the same , i may rejoyce therein , and make it a comfort for my self against all the temptations of satan , and the fear of sin and the law , and that thy cross may be an example unto me ; that walking in thy steps , i render not rebuke , but for rebuke may , imitate thy long-suffering , praying for such as persecute and offend me ; and finally , that i may so think upon , and celebrate the cause of thy death , that the consideration thereof may utterly extinguish all the flames of unlawful concupiscence , and bury the inticements of the flesh , and nourish the love of vertue within me , that so being wholly dead unto sin , i may live unto righteousness , and serve thee which barest our sins in thy body upon the cross , which livest and reignest with god the father in the unity of the holy ghost , one god for ever . amen . a prayer for mercy for our offences . o lord , i am a grievous sinner , i have passed and broken the banks of thy commandments from the womb to this day ; i have with the pirate satan , sailed in the ship of iniquity , so that i may say with paul , i am chief of all sinners . this must i needs confess to thee , thou god of justice , and this worm of conscience biteth me ; what then , good lord , shall the worm devour me ? shall this snake of conscience sting me to death ? what , good lord , is the stream of thy mercy stopped ? are the rivers of thy grace dryed up ? dost thou not call me , saying , come unto me ? yea , good lord , and therefore despair i will not , it is not thy will that any sinner should perish ; and thou hast not only said , but sworn it , that thou wilt not the death of a sinner , but rather his conversion and life . behold therefore , dear father , i come unto thee , being a grievous offender , in hope of pardon , in the name of thy son , who by his own testimony came into this world to save sinners : he was content to blot out that obligation which satan had against me , by the floud of his most precious blood which issued out of his glorious side . in this pool he hath washed away the leprosie of sin , were it never so desperate , o lord and gracious god , i have wasted my days in vanity , i have from time to time trodden under my feet the pearls of christian profession ; even from the womb have i been a rebellious traitor to thy majesty , a friend to this world , to godliness an enemy . but now , o lord , i cry unto thee , forgive me , forgive me ; now i come unto thee , therefore cover me with the wings of thy mercy , that i perish not ; good lord , accept thy sons merits for a satisfaction for my sins , drown them in the stream of thy mercy , and cast them behind thee for ever , good lord , i beseech thee . oh sweet lord , look upon me with thy most precious and piteous eye , lest that be destroyed which thou of thy great goodness hast made , and christ thy son of inestimable love , and infinite charity hath redeemed , through his bitter passion . this is the total sum unto thee of all my suit , o lord , mercy , mercy , o father of mercy : mercy is the thing that i beg , have mercy and pity upon me ; be thou my shepherd to defend me , my castle of defence to save me against the power of the devil : thou hast store of mercy for them that ask it ; therefore , o lord , for the wounds of thy dear son have mercy upon me : let not sin sting me to death , but lay to my fore soul the salve of thy mercy : grant this , o dear father , of thy merciful compassion ; to whom be all glory for ever , and for ever , world without end . amen . a fruitful prayer to god the father . o lord my god , wherein is my hope fixed in this life , or what is my greatest comfort of all things that are any where under the cope of heaven , but only thou my lord and god , whose mercy is infinite ? when was it with me well if thou wert absent , or ill if thou wert present ? doubtless i would rather chuse to be poor for thee , than rich without thee , and rather to be with thee a pilgrim on earth , than without thee to possess heaven : where thou art , there is joy and peace of conscience ; where thou art not , there is woe and destruction ; thou alone art the thing i desire , and there is none can assist me in my troubles but thou alone , o god : thou art my hope , thou art my confidence , thou art my comforter in all things most faithfully : all men seek their own , but thou desirest nought but my welfare , and turnest all things for me to good , therefore in thee , my lord and god , i place all my confidence , on thee i do lay all my calamities and troubles ; for without thee whatsoever i behold , is as frail and transitory : for neither can friends profit , nor strong men help , nor wise men counsel well , nor learned books comfort , nor riches save , nor secret place hide , unless thou be present to help , strengthen , comfort , instruct and keep : for whatsoever seems to belong to the attainment of peace and felicity without thee , is nothing , and bringeth indeed no felicity at all ; so that thou art the chiefest end and perfection of life , and that in thee to trust , above all things ▪ is the chiefest comfort of thy servant . o my god and father of mercy , bless , make my soul holy with celestial happiness , that it may be thy sacred habitation and temple purged from all filthiness . o lord , according to the greatness of thy mercy , look upon me , and hear the supplications of thy poor servant , living far off , a banished man , in a savage country : protect and keep the soul of thy servant , among so many dangers of this mortal life , and bring me by the conduction of thy savour into the country of eternal glory , through jesus christ my lord and saviour ; to whom be all honour , power and glory for ever and ever . amen . prayers for friday night . o lord my god and father , blessed be thy name for ever . dispose my heart , open my lips , and give , &c. a psalm . with my whole heart have i sought thee , o let me not go wrong out of thy commandments . make me a clean heart , o god , and renew a right spirit within me . cast me not away from thy presence , and take not thy holy spirit from me . o give me the comfort of thy help again , and stablish me with thy free spirit . stablish thy word in thy servant , that i may fear thee , and turn away mine eyes , lest they behold vanity , and quicken thou me in thy way . so shall i always keep thy law , yea , for ever and ever . yea at midnight i will rise to give thanks unto thee , because of thy righteous judgments . o let thy merciful kindness be my comfort , according to thy word unto thy servant . and let thy loving mercies come unto me , that i may live , for thy law is my delight . my soul hath longed for thy salvation , and i have a good hope because of thy word . o how sweet are thy words unto my throat ! yea , sweeter than honey unto my mouth . through thy commandments i get understanding , therefore i hate all wicked ways . order my steps in thy word , so shall no wickedness have dominion over me . o let my soul live , and it shall praise thee , and thy judgments shall help me . i have gone astray like a sheep that is lost : o seek thy servant , that i do not forget thy commandments . glory be to the father , &c. a prayer for the suppressing of corrupt affections . o my god and most loving father , i do acknowledge that i have most highly offended thy sacred majesty , by my gross and most filthy life , and have provoked thee to anger by my abominable wickedness : wherefore , o lord , be merciful unto me , and pardon me this great wickedness ; look not upon me , good father , with the eyes of justice , neither do thou draw against me the sword of judgment ; for then how shall i that am but dust and ashes stand in thy sight , when thy wrathful indignation cometh forth as a whirlwind , and thy heavy displeasure as a mighty tempest ; seeing the earth trembleth , the depths are discovered , and the very heavens are shaken when thou art angry ? exercise not therefore , good lord , thy fury against me , that am but as chaff before the wind , and as stubble against a flaming fire : though i have sinned grievously in thy sight , preferring my wicked desires before thy holy commandments , esteeming the pleasure of a moment before eternal and everlasting joys ; yet am i bold , o merciful father , to prostrate my self before the throne of thy majesty , heartily to beseech , and humbly to intreat thee , that thou wilt not deal with me according to my deserts ; for i have none in heaven to fly unto but thee , nor in the earth of whom i may receive any comfort , but at thy fatherly hands , which are stretched out day and night , to receive all that by earnest repentance turn unto thee , and to refresh their distressed consciences : wherefore , o lord , in the multitude of thy mercies i approach unto thee , desiring thee to look down from the height of thy sanctuary , upon me poor and wretched sinner , and to wipe away mine offences , and to blot out my misdeeds , especially all those my ungracious , unclean , and ungodly acts , that they may not come up in remembrance with thee , nor be imputed to me for ever . for thy sons sake , o lord , in whom thou art well pleased , and in whom thou wast fully satisfied upon the cross for my sins , grant me free pardon and remission , in that i have so foolishly , by my exceeding frailty committed against thee ; but quicken thou me , o lord , that art the fountain of life , and call thou out of heaven thy dwelling place , that my wandring soul may hear the voice of her shepherd , and follow thee wheresoever thou leadest . o give me thy helping hand , and by thy spirit cast down , subdue , and mortifie my raging ●usts and affections ; let me not any longer be occupied in ungodliness , lest mine enemies triumph over me : pluck up , o my good father , these roots of bitterness , that no unsavoury fruit may come of the tree , which thou of thine own hand hast planted . i desire , i look , i call , i cry for thy assistance , that i may conquer and subdue all the sinful and unruly motions of my heart . o blessed saviour , that hast granted so many petitions upon earth , to them that were careful for the body , fulfil 〈◊〉 pray thee this my desire : mortifie , good father , in me the old body of sin , and give unto me a new body , purged from these works , to serve thee the living god : ●enew my spirit daily , that i may cast away these works of darkness : why should my body , made by thy hands , and my soul framed according to thy image , be given over as a prey into the hands of satan ? deliver me , o lord , from the snare of the hunter , and preserve me from the hand of mine enemy , who lieth in wait for my spiritual life , and laboureth for my everlasting destruction . to thee i fly , o lord , for succour , hide me therefore under the shadow of thy hand , that none of the fiery darts of satan take hold on me . and so , good lord , to conclude , for the love thou bearest unto mankind , for thy sons sake jesus christ , who hath taken our nature upon him , grant that i may not be tempted above my strength , but that in all temptations i may fly unto thee , as mine only comfort and salvation , and that thou wilt of thy mercy and goodness , give me grace and desire to withstand all the motions of my sinful flesh and affections : which word of thine , i beseech thee , o lord , to perfect and fully accomplish in me , that i may do all things pleasing in thy sight for ever . amen . a prayer for redress of a sinful life . o most merciful god and dear father , grant that with heart i desire thee , with desiring seek thee , in seeking find thee , in finding that i love thee , and , by loving thee , that i turn not again to my former sins , which thou hast redeemed : give me , o lord , a repentant heart , and a contrite spirit : quench in me o king of glory , the lust of my flesh and kindle in me the ●ire of thy love . o my redeemer take from me the spirit of pride , and most favourably enrich me with the measure of humility ; remove from me , o my saviour , the fury of anger , and graciously arm me with the shield of patience : o my creator , root out of me all rancour , and endue me with a chearful and meek heart , and bestow upon me a perfect faith , right hope , and constant love : preserve me from all vanity , inconstancy of mind , wavering of heart , scoffing of tongue , wicked slandering ; from the vice of hypocrisie , the poyson of flattery , contempt of the poor , oppression of the weak , from greedy avarice , cankered envy , and deadly blasphemy : root out of me , o my lord and maker , rash boldness , contumacy , frowardness , negligence , idleness , blindness of heart , obstinacy of mind , savage conditions , contempt of that good is , rigour towards my neighbour : o my god and merciful father , i beseech thee in jesus christ , to bless me with the works of mercy , and zeal of godliness : to suffer with the afflicted , to minister to the needy , to counsel them that go astray , to comfort the sorrowful , to pardon them that trespass against me , to love them that hate me , to render good for evil , to imitate the good , to beware of the evil , and to embrace vertue , to guard the door of my mouth , to watch the enemies that compass my lips , to despise worldly things , and earnestly to thirst after the heavenly : through jesus christ our lord and saviour ; to whom be all honour and glory for ever . amen . a prayer for continual remembrance of our end . o god , the only giver of life , and the maintainer and preserver thereof , and the life after death ; grant me true consideration that this body of mine is builded upon an earthly foundation , and framed of the substance of dust and clay , which is not durable , the glory whereof vanisheth like the flower of the field , which is soon cut down and withered ; the body is the mansion , or rather the prison of the soul , and the same so frail , weak and feeble , subiect to so many causes that procure the dissolution of body and soul , that death often happeneth when we think least thereon ; wherefore grant , o god , of my life , that i may have such continual care , foresight , and diligent respect unto the direction of my doings , cogitation , and words , as i load not my poor soul so much with the burthen of sensless security , sin and iniquity , that the body being suddenly intangled with the snares of death , be carried where there is no rest nor joy , but continual mourning and anguish of mind : o my most loving father , lighten mine eyes that i sleep not in sin , nor wander in darkness , according to the will of the flesh ; but make me always willing to come unto thee , even with desire ; when it pleaseth thee to call me : let not me , as it were , draw backward when thou invitest me to the sweet banquet of thy heavenly kingdom , as by thy word and gospel preached and revealed unto us , which is an especial calling of us : and when i feel my self grieved or vexed with any kind of sickness or disease ? which is another of thy calling of us , and an especial warning that we must die : yea , and when i am at my daily business , or when i eat or drink , when i am in my best temperature and health , at all times , and in all places give me grace to think that death standeth at my elbows always ready to strike me , and that i sleep not in sin and security , and the time suddenly come of my departure , and so be taken unprovided and perish without repentance . o lord such is the blindness of our nature , that we think this world a continual being for us , covet even with greediness to see many days , where we heap sin upon sin , to the over-burdening of our poor souls , seldom or not at all thinking to die : but grant , my most sweet lord , that as i desire to live , so i may have a greater desire to live well , that i may make a happy end , abandoning the fear of death , that the cogitation thereof may dwell in peace within the mansion of my heart , and when it shall approach near unto me , i fly not from it , but that i may go forth with joy to meet it : considering that it is a means to end my woes and to begin my joys ; it is the finishing of sorrow , and the entrance into bliss , where is nothing but joys unspeakable , and contrary here on earth , nothing but care and woe : which moved thy servant job to call his life a warfare , where is nothing but conflicts between the flesh and the spirit , daily increase of sin , and continual care of vanity . o god give me a careful heart to love thee ; whilst i live here give me continual fear , unfeigned zeal , perfect faith , and godly care to do good unto all men , and earnest desire to come unto thee , who art the end of all trouble and labour , the beginning of bliss , the end of death , and the beginning of life ; whereunto , sweet lord , grant that with unfeigned desire , i may faithfully endeavour my self to come , where thy son is gone before to direct us the way , and making all those that thou findest with the lamp of true faith burning in their hearts , partakers of the everlasting joys thereof : in number of whom , o sweet lord , accept me here , and cleanse me from all my sins , that i may appear among them in the world to come , through the same thy son jesus christ my lord and saviour ; to whom be all praise and glory for ever and ever . amen . a prayer to jesus christ for heavenly comfort . o jesus , grant i beseech thee , i may rest and repose my self in thee before any creature , before all honour , power , dignity and consolation , over and above all hope and promise ; yea , and above all the hoast of heaven . o when shall it be fully granted unto me , that i shall for sake my self , and see how sweet and pleasant thou art o lord my god! o jesus the brightness of eternal glory , the comfort of the wandring soul , my mouth is bent towards thee without speaking , and silently speaketh unto thee . how long will my lord my god , withdraw himself from coming unto me ? come unto me thy servant , comfort me o lord , thrust forth thy helping hand , o god , and deliver me ; for without thee there can be no restful day , nor quiet hour : thou art my joy , thou art my comfort , and without thee i am comfortless : o jesus , infinite in pity , infinite in power , infinite also both in thy rewards , and in thy revenge ; i am weak , but willing with my soul to love thee , with my flesh to fear thee , with my mind to honour thee , with my mouth to praise thee , and with my whole heart to serve thee ; but alas , i am so clogged with corruption , i am so drowned in flesh and blood , that i scarce either dare or can list up my head , and look unto thee ; and yet why should i be ashamed when thou dost invite me ? why should i be faint , when thou dost not only encourage , but also inable me , or at the least accept my weak endeavours ? strive then , o thou very bowels of my soul , strive with all your strength to raise up your thoughts out of this mire of mortality , wherein they stick , and out of these waves of fleshly affections , wherein they float ; advance thy self , o my soul , towards thy oreator ; frame thy affections to love him for his goodness , to honour him for his greatness , to rejoice in him for his merits , to pray unto him for his mercies , which daily thou dost need , and by needing dost crave , and by craving dost obtain , if not according to thy desires , yet very far above thy deserts ; wherefore , blessed be thou o lord my god , which hast done this goodness unto me thy servant . what can i say more unto thee , o lord , but humble my self in thy sight , and be always mindful of mine iniquity and unworthiness ; for of all the wonderful things in heaven and earth , there is none like unto thee o lord. thy works are excellent , thy judgments are upright , and by thy providence all things are grounded ; o father of wisdom , laud and praise be unto thee ; my mouth , my soul , and all the powers of my heart shall praise thee without ceasing o my god , both now and for ever . amen . a fruitful prayer at the end of prayer . o most righteous god , for thy great mercies sake hearken to these my prayers which i have now made unto thee , and consider lord the desires and thoughts of my heart , in thy mercy , and let mine unfeigned prayers enter into thine ears ; hear , o lord , for i am destitute of thy help , take care for my soul , save me thy unworthy servant , which wholly trusteth in thee ; have mercy o lord , have mercy upon me , for i will never cease crying unto thee for thy help and mercy . in the day time will i call on thee , and in the night my cry shall not be hid from thee . o thou god of the heavens , and maker of all creatures , hear me a most wretched creature , calling on thee ; and take away from me all my sins , and make stedfast my faith and confidence in thee , and in thy promises ; that i putting my trust in them , may have as thou hast promised , everlasting life , through the merits of thy son jesus christ my lord and saviour ; to whom be all praise and glory , for ever and ever , world without end . amen . an evening prayer . o eternal god , omnipotent and merciful father , i prostrate my self before thy throne , beseeching thee in the name of thy son jesus christ , to blot out all my transgressions , by which i have offended thy divine majesty this day ; forgive , lord , all the sins which from my youth i have done , and be merciful unto me ; guide me with thy wisdom ; that when i walk , i may go with me , when i sleep , it may keep me , and when i awake , i may talk thereof . o lord be thou my watchman and protector this night , that troubles and vain cogitations do not invade me , neither the fear of death overwhelm me , nor my sleep in the night , alter my thoughts and understanding when i should take rest ; but grant me a good and quiet sleep , going unto my bed , which representeth my grave , that rising in the morning to render due praise and thanks unto thee my protector , i may likewise at the day of judgment rise as one of thy chosen children , upon thy right hand into heaven , where i may sing praises unto thy holy and blessed name for ever . prayers for saturday morning . o lord my god and father , blessed be thy name for ever . dispose my heart , open my lips , and give me thy holy spirit , &c. a psalm . whom have 〈◊〉 in heaven but thee o lord , and there is none upon earth that i desire in comparison of thee . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . for 〈◊〉 , they that forsake thee shall perish , and thou wilt destroy them that commit fornication against thee . but it is good for me to hold me fast by god , and to put my trust in my lord god , and to speak of all his works . for god is king of old , the help that is done upon earth he doth it himself . wherefore i will cry unto god with my voice , even unto god will i cry with my voice , and he shall hearken unto me . when i am in heaviness i will think upon god , when my heart is vexed i will complain . i have considered the days of old , and the years that are past . i call to remembrance my song , and in the night i commune with mine own heart , and search out my spirits . will the lord absent himself for ever , and will he be no more intreated ? is his mercy clean gone for ever , and is his promise come utterly to an end for evermore ? hath god forgotten to be gracious , and will he shut up his loving kindness in displeasure ? and i sald it is mine own infirmity , but i will remember the years of the most high. i will remember the works of the lord , and call to mind the wonders of old time . i will think of all thy works , and my thinking shall be of thy doings . glory , &c. a morning prayer . o almighty protector and keeper both of the souls and bodies of the faithful , i yield thee humble and hearty thanks , for defending me , and saving me this night past and all the rest of my life hitherto from sudden death , and from all other perils and dangers whereunto my soul and weak body are subject to fall , and wherewith i am so beset , that had i not been preserved by thee , it could not otherwise have been , but my body had perished and my soul been carried into everlasting perdition : but most sweet lord , my succour and defence , who hath continual regard of the safety of thy servants , and never suffer est them to be overcome with any kind of danger , vouchsafe to forgive me , whatsoever i have committed and done against thy divine majesty , either sleeping or waking this night , or at any time secretly or openly heretofore , by reason of the corruption which remaineth in me : and grant that as i have by thy protection passed this night , so i may enjoy at thy merciful hands , whatsoever thy fatherly providence shall think meet and convenient for me , and so in hope of thy loving kindness and mercy , go forward this day , and all my life in perfect love , unfeigned zeal , and continual obedience to thy most blessed will ; that , so continuing unto the end i may receive the reward of thy coelestial kingdom , which thy son jesus hath purchased for all true believers in thee ; in number of whom , sweet lord , for the mercies of him thy son , make me , that i with them , and they with me , may continually sing laud and praise unto the trinity eternally , amen . a confession to god for sin . most gracious god , and loving father in jesus christ , i confess mine unrighteousness , which maketh me unworthy to come before thee , not only in regard of mine original corruption , which i traduced from disobedient adam , but in regard of my continual sins , and actual evils , which i daily commit against thee , whereby , i cannot but be offensive unto thee , and ever loathsome in thy sacred eyes : but alas , such is mine estate , that being considered as it is in and of my self , that i can bring forth no better fruits than the tree of adam's disobedience ; whose roots , as they are sin , so bear they sin in me , and consequently procure death and destruction : but dear father , as by adam sin entred and took hold of himself , and of all his posterity ; so by thy son jesus christ we are all justified by our adoption into his , righteousness of thy free love , if we take hold of thy promises in him , and become obedient unto thee : and therefore , dear father , howsoever our corruptions , as they are in us of our selves , have bewrapped us in bondage to sin and death ; so let thy sons merits be unto us a sufficient ransom for our everlasting liberty ; not only to come freely to the throne of grace , but in the end to obtain the joys eternally with him in heaven , who liveth and raigneth with thee and the holy spirit for ever , world without end . amen . a prayer for the true worship of god. o most gracious god and loving father , establish my heart and mind in the true worship of thy divine majesty : make me to believe thy holy and sacred gospel , wherein i am daily and hourly instructed to love , fear , honour , and obey thee : to hate sin and iniquity , to renounce all superstitious ceremonies , whereby thy worship is defaced , thy glory prophaned , and thy honour greatly diminished : give me grace to hate sin , and to renounce the vanities and wanton pleasures of this wicked world : and finally , give me power from above to withstand satan the prince of darkness , and all his damnable ministers , who by divers temptations provokes and allures us from godly purity , and perfect integrity , ( which passeth only from christ jesus to us , who is the fulness of our perfection and holiness ) to all kind of evil , impiety and uncleanness : by means whereof thy glory is greatly prophaned , and of a set purpose contemned ; make me , o lord i beseech thee , by the power of a fruitful faith , to resist and bridle the conconcupiscence of my flesh , in such sort , that my soul may triumph with victory , and continue constant in worshiping thee , from whom passeth the fulness of my joy ; prepare my heart and mind to spread forth the glory of thy name , keep my tongue from all filthy talk , and uncomely gesture , lest , by the exercises of such sin , i contemn thy worship , and provoke thee to displeasure against me , set thou a watch before the gates of my mouth , that my lips may by grace be made open to sound forth thy praise and glory ; be merciful to mine offences , think thou not on my unrighteousness , but open thy clemency , forgive thou freely , and pardon graciously all my sins , make me faithful in christ jesus , shorten the dangerous days of iniquity , increase the number of thy chosen and peculiar saints ; hasten thy coming , o saviour christ , that i with the fellowship of thy saints , heavenly angels , and the blessed company of martyrs , may celebrate thy praise , and worship thee in thy glorious kingdom , before thy father , my god , and the holy ghost ; to whom be all honour , praise and glory , for ever . amen . a prayer taken out of the first psalm . o almighty and most gracious god , take away from me i beseech thee all evil counsels , and then my sins ; suffer me not to run into an ungodly and wicked life , and finally , keep my mind far from the contempt of godliness , and scorning of virtue , and instead of these evils . grant that i may continually be occupied in thy law and sacred scriptures , and that i be not carried about like the wicked , as light dust , and fruitless chaff , with every blast of affection and doctrine ; but rather that i be as a tree planted by the water-brooks , and endued with the life of thy spirit and faith , i may also by the same spirit bring forth the fruit of good works ; and that whatsoever i take in hand it may prosper , and tend to the praise and glory of thy name , and furtherance of my salvation ; and that at the last , when the wicked shall fall away in thy judgments , i may stand stedfast , and be made perfect , through jesus christ my lord and saviour for ever . amen . a prayer to be unloosed of the bands of satan . o lord , by thy mighty power subdue the works of satan in me ; o thou wicked seducer , thy works are destroyed , thy bands are broken , thou shalt not take or bind me : avoid sin , thou hast lost thy sting , thou wast condemned in the flesh , nailed to the cross , and crucified with my lord christ ; avoid death , for thou art dead ; and hell , for thou art swallowed up in victory ; avoid thou dragon and all thine angels , for michael hath beaten thee , and broken thy head ; he hath freed us from sin , and led away captivity captive ; even he , satan , hath over-mastered thee , that cried out unto me , fear not , for i have overcome the world ; even he that hath promised to be with me to the end of my pilgrimage , and crieth out , that if he be with me , none can be against me ; fight therefore satan as long as thou wilt , thou shalt , at length be put to the foil ; for the mighty lyon of the tribe of juda telleth me , that there is no condemnation to them that be in him ; that jesus is the conquerour of the whole world , and vanquisher of thee , rage thou never so much ; therefore i say , avoid from me , for in christ jesus i have passed the sea of my sins , thy cursed army ; and if thou follow to pursue me , thou shalt be drowned in the red sea of christs bloud ; to whom be all honour , power and glory , for ever and ever . amen . a prayer to obtain the kingdom of heaven . o father , merciful and everlasting , be merciful unto me and give me a feeling of thy blessed will ; open unto me the way of true knowledge , prepare my steps to walk aright , that in all the course of my life , i may be guided aright , and savour more of heavenly , than of earthly things ; and let my whole delight be to meditate righteousness ; let me imbrace equity , and execute justice , and abound in love , mercy , sanctity and true holiness ; and furnish me largely , good lord , with all spiritual graces , whereby i may continually seek thy everlasting kingdom , and practise the righteousness thereof for ever ; illuminate my understanding by thy spirit , and let thy word be my whole comfort , and the use thereof my continual delight ; and abandon , good lord , all superfluous care of worldly things from my thoughts , that i may by a continual holy meditation of thee , and things above , use the things of this life as if i used them not ; knowing this , and assuring my self by thy promise ; that if i seek and covet to have my conversation on things spiritual , all temporal things shall be assuring my self by thy promise ; that if i seek and covet to have my conversation on things spiritual , all temporal things shall be ministred unto me : all which my petitions , grant me , o father , for thy dear sons sake jesus christ my lord and saviour , to whom be all glory for ever and ever . amen . prayers for saturday night . o lord my god and heavenly father , blessed be thy name for ever : dispose my heart , open my lips , and give me thy holy spirit , &c. a psalm . out of the deep have i called unto thee , o lord , lord hear my voice . o let thine ears consider well the voice of my complaint . if thou lord , wilt be extream to mark , what is said , or done amiss , o lord , who may abide it ? i look for the lord , my soul doth wait for him , in his word is my trust . my soul melteth away for very heaviness , comfort thou me according to thy word . o take from me the way of lying , and cause thou me to make much of thy law. make me to go in the paths of thy commandments , for therein is my desire . o take not the word of thy truth utterly out of my mouth , for my hope is in thy judgments . i will never forget thy commandments , for with them thou hast quickned me . wherefore , o ye that fear the lord , trust in the lord , for with the lord there is mercy , and with him is plenteous redemption . for when i called upon thee , thou heardest me , and enduedst my soul with much strength . and though i walk in the midst of trouble , yet shalt thou refresh me . the lord shall make good his loving kindness towards me , yea , thy mercy , o lord , endureth for ever , despise not then the work of thine own hands . wherefore i will praise the lord , for the lord is gracious , o let us sing praises unto his name , for it is lovely . thy name , o lord , endureth for ever , so doth thy memorial , o lord from generation to generation . glory be , &c. a most fruitful prayer for a blessed aad godly life . o merciful father , the honour of my salvation , and my defender in whom i only put my whole trust ; i unhappy wretch have many waies stirred thee up , i have done evil before thy face , i have provoked thy displeasure , i have sinned , and thou hast suffered me ; i have offended , and yet thou sustainest me : yea , and besides all this , while i defer from time to time , thou tarriest for me . o lord , the god of my health , i cannot tell what to answer , there is no place to fly from thee , or to hide me ; thou shewest me the way to live well , and givest me knowledge how to go : wherefore , o father of mercy , and god of all consolation , strike my heart with thy fear ; that with fearing i may escape those things which thou threatnest , and grant me the comfort of thy salvation , that in loving , i may obtain those things which thou promisest : o lord , which art my strength and deliverer , tell me how i shall think of thee , teach me with what words i shall call upon thee , and the works wherewith i may please thee : o most mighty god , that art blessed for evermore ; i commit into thy hands at this time , and at all other times else , my soul , my body , and all my thoughts , affections , words and works : my memory , my faith , my belief and continuance in the same , that thou maiest defend them with thy most mighty power , that thou maist keep them day and night , and every moment of time , hear me , o holy trinity , and keep me from all evil , from all offences , from all deceits and despites of the devil , and from all mine enemies , visible and invisible : give me , o lord , perfect sense and understanding , that i may be able to perceive thine exceeding and great mercies : teach me what i shall ask , and grant that thou wilt hear that which i require : give me tears from the bottom of my heart , that may unloose the bands of my sins ; if thou regard me not , i perish ; if thou look upon me i live ; if thou examine my righteousness , i stink and am corrupt , being dead ; but if thou look on me with mercy , thou raisest me out of my grave : spare my soul , spare my sin , visit me that am weak , heal me that am diseased , give me a heart to fear thee , a mind to love thee , ears to hear thee , and eyes that i may always see thee : i ask , lord , remission of all my sins , have mercy on me , and hear me , o lord my salvation , i have asked some things which 〈◊〉 need , i have remembred those things which i fear : wherefore vouchsafe me thy grace , o lord , to live in thy true fear to my lives end , through jesus christ my lord and saviour : to whom be all honour and glory , for ever and ever . amen . a prayer for faith , and ableness to pray . o most gracious god and dear father , i thy unworthy servant , ignorant o● all good things , unprofitable and unfit to serve thee , by reason of my corruption ▪ do yield thee all humble thanks , that thou dost vouchsafe me access to the throne o● thy mercy in christ , where all wisdom ▪ aid , consolation and comfort do abound ▪ and from whom all good gifts and graces do most frankly flow unto thy children 〈◊〉 i here a sinner , in regard there is in me no strength to stand , nor wisdom to walk nor faith to frame my affections accord ▪ ing to thy will , do heartily crave supply of the good gifts at thy hands : where ▪ fore dear father , grant me thy holy spirit ; which being inspired into m● by thy divine power , may work i● me such effects as are fit for the strengthning of my weak understanding , and for the increase of faith , and renewing the inner man , i may become a fit member of thy church ; good father sanctifie me within and without , purifie mine affections , and let me be made holy in all my proceedings : direct me to call upon thee aright , and shape in me a sound course of life , and let faith unfeignedly be the ground of all my desires that i may be thereby renewed daily in lively hope of thy gratious deliverance , whensoever i am touched with any calamity : dear father , banish all unbelief in me , and make me thereby faithful , that by thy divine working , i may be able to conceive aright , speak aright , and walk aright : o learn me , and i shall be learned , teach me , and i shall understand and do thy will ; then shall neither prosperity puff me up , nor calamities cast me down , nor any evil make me afraid : o happy man that is so far in thy favour , that obtaineth this blessing at thy hands ! therefore i ●●y unto thee my allsufficient , and truly helping god and father , be pitiful to thy perplexed children : to thee i fly and will not faint , for i believe thy promises , lord help my unbelief : thou art the cause and absolute perfection of my soul , the preserver of life , the everlasting and only good that i seek , from whom , as from a lively spring floweth whatsoever is good , either for soul or body : make perfect therefore in me this good gift , o lord increase it in me more and more daily ; that i applying the same in humble manner , with reverent prayer to thy divine majesty , both for corporal and spiritual relief , may be continually heard , and so resting herein under the shadow of thy sacred wings , may be safe and secure in all my miseries : good lord i here commend mine estate unto thee in all patience , humbly beseeching thee , that in thy good time , i may reap the fruit of a lively confidence in thee : namely , what in this life is expedient for the preservation and maintenance thereof , and after this life , the absolute end thereof , that is , eternal salvation in jesus christ ; to whom with the father and the holy ghost be all glory for ever . amen . a prayer , to be defended against our enemies . o lord strengthen my faith , and arm me with continual hope in thee , whereby i may be able to withstand all the cruelties of mine adversaries , in such sort that they may know it to be thy self who fightest for me , and defendest my cause against their fury : behold o lord , my trust is in thee , thy rod and thy staff , comfort me , and stay me up , that i fall not into their hands by trusting unto mine own policy or wisdom , which is but a foolishness before thee ; nor to the help or friendship of man , which is but vain : but lead thou me , o lord , guide me in all my doings , cogitations and words , lest i erring from thy commandements , incline my heart to vanity and vice ; mine enemies take just occasion to say , ah , we saw it with our eyes , and bring up an evil report of me , and that deservedly : o lord guide me in all truth , establish my heart with true desire and ableness to walk uprightly in all thy ways : vouchsafe to keep me from the dangerous desires of fleshly lusts , and from haunting the place suspected or polluted with uncleanness , lest mine enemies , taking just occasion by my lewd behaviour , speak that indeed which may redound to my shame and deserved infamy . finally , o lord , keep me from all evil ; and though by reason of my corruption i be naturally inclined to wantonness and excess , thou wilt give me sobriety , lowliness , love , even to mine enemies , chastity , wisdom , and discreet understanding both of their wills and mine own weakness , that so through thy grace , leading the whole course of my life in sincerity and godly behaviour , i may magnifie thy holy name , who so regardeth the prosperity of thy servant , that thou sufferest him not to fall into the hands of all such as should eat him up ; and let not the adversaries of thy truth , o lord unjustly rejoyce over me . i am in thy hand , and they are within the compass of thy power , stay their fury , let them not take effect in their devices against me ; i refer all things to thy heavenly providence , and wholly commit my self into thy hands , humbly praying thee for jesus christ's sake , to deal with me and them , according to thy mercy and loving kindness : and not after our deserts : be thou merciful unto me , and evermore mightily defend me , unto my lives end conducting me uprightly in all my ways , for the glory of thy holy name ; to whom with thy son and the holy ghost , be all honour , power and glory , for ever and ever , amen . a prayer for the opening of the eyes of our understanding . o sweet jesus , lighten me with the brightness of eternal light , and drive all darkness , as it were , from the mansion house of my soul : suppress the wandring thoughts , and break in pieces these violent temptations : fight thou my god for my defence , and vanquish those evil beasts , to wit , the intieing desires of the flesh , that by thy power i may get peace , and sing out thy praises in the holy court of my soul : send thy light and truth which may lighten the earth , for i am rude earth , good for nought , until thou enlighten me ; pour out thy favour from above , and replenish my soul with thy heavenly grace : o lord lift up my mind , which is pressed down through the weight of sin , and stir up the same wholly to the desire of heavenly and celestial things , that having tasted the sweetness of supernatural happiness , it may greatly grieve me even to think of this world ; take me , o lord , or rather pluck me from all momentany pleasures of earthly and vain things , and joyn me unto thee by an indissoluble band of good will , for thou alone dost suffice thy friend , and without thee all things are vain , and of no price in my heart , to whom , o my lord god , be all glory for ever . amen . a godly meditation , or prayer . o lord my god , i altogether unhappy and comfortless , have grievously offended thee ; how often have i trespassed against thee , and how often have i deserved thy displeasure , and yet how seldom hast thou punished me ? how often hast thou been good and merciful unto me , how often have i promised and vowed amendment , and how little and seldom have i performed it ? i dare not lift up mine eyes towards heaven , because i have sinned against it , and in earth i cannot look for refuge , because i have been a slanderer , and a shame unto it ; what then , shall i despair ? no , for god is merciful , and a good saviour , he doth visit them that live in darkness , and is a chearful light to them that sit in the shadow of death ; he willeth us to forgive our brother , though he offend seven times , yea , and infinitely , and is more merciful than any man can be : return thee therefore unto thy lord god , pray unto him humbly for grace , and continue thee to bewail thy sins past , because he that loveth thee , provoketh thee daily with his gifts to love him , and will not leave till he have made perfect his work begun , and brought his mercy to full effect in thee ; what natural cause beginneth his work , and leaveth it in the half way imperfect ? and as by natural order and right course things do proced and increase by little and little , from the less to the more ; even so doth god first dispose us to his mercy , and then increasing his goodness , daily bestoweth on us , in the end , the treasure of his grace , the inheritance of everlasting joys ; yea , very love , worketh in natural causes to bring forth their effects to perfection , which if it be so in creatures , what will the creator do , which is love it self , and infinite goodness ! he will withdraw thee from thy sins , and make thee clean and pure , and finally bless thee with eternal life . o lord , i come unto thee , humbly waiting for thy mercy , thou art my hope and help , according to thy great goodness and mercy in jesus christ , have mercy on me now and for evermore . amen . a prayer for perseverance in prayer . o lord my god , according to thy commandment , in mine afflictions and necessities i seek to thee for succour by continual prayer , and calling upon thy name ; therefore most dear father , strengthen me by thy holy spirit , that i may still persevere in prayer , and with longing desires patiently wait for thee , o lord , being assured , that although it appear not as yet , thou art always present with me , and heardest my complaint , and wilt , when thou seest thy time , declare thy self manifestly in renewing my heart with spiritual joy ; stir up o lord , i beseech thee , my sluggish nature to call upon thee continually , appointing thee neither the time , nor the means of my deliverance ; but leaving all to thy good will and pleasure i may in the mean time never cease by continual prayer to call for thy merciful deliverance : and when thou shalt mercifully take upon thee to deliver me , i may then fully with my whole heart acknowledge thy goodness towards me , and that it never slip out of my heart , but that i may continue thankful for the same all the days of my life , whereby thy glory in me may be declared and my soul relieved , though jesus christ my lord and saviour . amen . an evening prayer . o my lord god and merciful father , i humbly beseech thee in jesus christ , that thou wilt vouchsafe to hide and bury all my sins and transgressions whatsoever , from my infancy unto this present time i have committed and done against thy divine majesty . o lord be thou my light in darkness , then shall my light be as clear as the day . o heavenly father bless me ; o blessed son keep me , o holy ghost , three persons and one god , deliver me this night from all sin and evill that may be hurtful to my soul and body , that so with confidence to thee , i may lay me down to rest , and none make me afraid , because thou art my protector . o holy spirit , at my last gasp be thou my light , yea , when my strength faileth , my sight departeth , mine ears wax deaf , and my mouth dumb ; and when all my senses for sake me , then give me some sense of eternal life , that i may taste in this mortal body , the beginning of thine everlasting comfort : and at my departure out of this world , i may behold by faith , thy divine presence , and so sleep quietly to eternal life , through jesus christ thine only son , my saviour ; to whom be all honour and glory for ever . amen . short directions before the receiving of christ's holy sacrament , his blessed body and blood. sacraments should of all men be admired and honoured ; not so much respecting the service which we do unto god in receiving them as the dignity of the sacred and secret gift we thereby receive from god. they are the visible signs of invisible graces , which indeed is the very end these heavenly mysteries were instituted for : they are the powerful instruments of god to eternal life ; for as our natural life consisteth of the union of the body and soul , so our life supernatural in the union of the soul with god : his flesh is meat , his blood is drink , not by surmised imagination , but truly , even so truly through faith we perceive in the body and blood , sacramentally presented , the very taste of eternal life . for the worthy receiving of this sacrament , these four things are very considerable . 1. preparation , or examination . 2. faith. 3. repentance . 4. thanksgiving . 1. preparation consisteth in self-examination , and in an act of the soul reflecting upon it self in a general survey of our spiritual state in grace , comparing our present condition , which we find in our selves , with the word of god , by which will quickly appear what good we should have done , and the evil we should not have done . s. paul's admonition is , that before the receiving of this holy sacrament , there should be a strict examination : let a man examine himself , and so let him eat and drink of this cup. 1 cor. 11. for he that drinketh unworthily , drinketh his own damnation . therefore certainly great is the danger to us , if premeditation precedes not this great undertaking . thus saith the lord , consider your ways , hag. 1. 5. consider well what you go about , for this duty is no perfunctory imployment , no exercise by the bye , but such a work as ought to be done exactly , seriously , with deep meditation and study , recollecting in privacy , and calling to question all thy actions past , the omission of good duties , and the doing of evil , sweeping , as it were , all the corners of thy heart , and view thy self in the glass of god's law , by which quickly will appear thy great and many sins , of all kinds whatsoever ; as want of love and fear of god , abusing his mercies and blessings , neglect of works , of charity , piety , and justice , offending thy god by blaspheming , cursing , and customary passion : intemperance , by gluttony and drunkenness , lust and uncharitable desires , hatred , malice , back-biting and all manner of evil imaginations ; these are they that defile thy soul , and except we do as the prophet commands us , isaia . 1. 16. wash us , make us clean , put away the evil of our doings before the lord's eyes , and cease to do evil , we shall at the last be rewarded with them that had not on the wedding garment : therefore laying aside all carnal security and self-dissimulation , commune with thy self and be still , psal . 4. search thy soul , enquire of thy conscience , and rip up thy bosome sins , and confess them to the lord in deep sorrow and contrition of heart , imploring his mercy , stedfastly purposing by his blessed assistance to lead a new life : accuse thy self , and say with the prodigal in the gospel , good father ▪ i have sinned , i am not worthy of the least of thy mercies ; it is thy mercy i am not consumed ! and with mary magdalene , cast thy self down at the feet of jesus , and wash them with tears , in tokens of thy sorrow , and signs of thy love ; and be truly sorrowful for so often offending so precious , so merciful a god as our god , the greatness of whose love can't be measured , whose mercy hath no bounds . therefore , o my soul , contemplate of the great goodness of our good god , which hath this day sent salvation to thy soul , and calleth thee to this great feast , to be partaker of the precious body and blood of jesus christ , being prepared by humble repentance to receive in faith and joy thy blessed redeemer , giving thanks always to god the father through our lord jesus christ , whose mercy is everlasting , whose truth endureth from generation to generation . 2. faith , which is a certain knowledge with an assured confidence kindled in our heart by the holy ghost , being assuredly resolved , that the free remission of all our sins , everlasting righteousness , and life eternal , is given unto us through the mercies and goodness of almighty god , for the alone merits of jesus christ . for , by grace are ye saved through faith , and not of your selves , it is the gift of god , ephes . 2. 8. being justified freely by his grace through the redemption which is in jesus christ , rom. 13. 24. for as by one man's disobedience all were made sinners ; so by the obedience of one shall many be made righteous , rom. 5. 3. repentance , which is a godly sorrow for sin wrought in the heart by the supernatural grace of the holy ghost , turning from all our evil ways unto god , is meekness and humility of spirit . circumcise therefore the fore-skin of your hearts , and be no more stiff-necked , deut. 10. 16. wash thy heart from wickedness , that thou mayest be saved ! how long shall thy vain thoughts lodge within thee ? jer. 4. 14. return ye now every one from his evil ways , and make your doings good , jer. 18. 11. let us search and try our ways , and turn again unto the lord , lam. 3. 4. return again unto the lord thy god , for thou hast fallen by thine own iniquities , hos . 14. 1. draw nigh to god , clanse your hands ye sinners , and purifie your hearts ye double-minded , jam. 4. 8. 4. thanksgiving , praising god the lord for all his benefits and mercies , especially for sending his only son jesus christ : to die for the remission of all our sins , and always to be mindful of the greatness of his goodness , and the unworthiness of our deserts . worthy is the lamb that was stain , to receive power , riches , wisdom , and strength and honour , and glory , and blessing , rev. 5. 12. i will sing unto the lord as long as i live : i will sing praises unto my god , while i have a being . psal . 104. accept , i beseech thee , the free-will-offering of my mouth , o lord , psal . 11. let us offer the sacrifice of praise to god continually , that is , the fruit of our lips , giving thanks to his name . heb. 13. 15. an humble confession before the sacrament . o most mighty god and merciful father , which according to the multitude of thy mercies , dost put away the sins of those which truly repent , and remembrest them no more ; open o lord i beseech thee , the eyes of thy mercy upon me thy most unworthy servant , who in heart earnestly desireth pardon and forgiveness of all my sins and offences ! the number of which exceeds the ordinary expectation of mercy ! and such they are , as cannot bear any conformity with excuse ! the total sum whereof , is the breach of all thy commandments , both in thought , word , and deed ! thy blessings and benefits i have abused ! thy judgments and punishments not feared , the means of my own salvation utterly neglected , and most grievously by my wickedness have i provoked thy wrath and indignation against me ! my life that was appointed for the service of thee the living god , hath been for the most part spent in the service of the devil , in the desires and sinful lusts of the flesh ! my doings have been evil , my desires and thoughts wicked , and so detestable hath the whole course of my life been , that my soul trembleth to look up to heaven for fear of thy displeasure : shouldest thou therefore , o lord , be extream to mark what is done amiss , and take vengeance for my sins , i were as dust before the face of the wind , and in justice might be swept away into the place of everlasting torment . but , o lord , with thee there is mercy , that thou mightest be feared : thou art a god of all comfort and consolation , a merciful , loving , and gracious father , ready and willing to hear all penitent sinners , that in heart are sorrowful for their sins ! in the name therefore of jesus christ my blessed redeemer i humbly prostrate my self before the throne of thy mercy seat , accompanied with no other hope than such as proceeds from the richness of thy mercy , that for his only sake , thou wilt have compassion upon me ; for in humility of spirit and contrition of heart , i submit my self to thy goodness , beseeching thee not to let my sins be a cloud between my prayer and thy pity , thy goodness and my distress ; but forgive and forget all my transgressions , all my mis-doings , let them be sins of what condition soever ; whether sins of my youth , or sins of my age , sins of my body , or sins of my soul ; secret and open sins , notorious and presumptuous sins , sins of pride , envy , hatred , malice , &c. good lord remit them all , and of thy great goodness grant me perfect remission and absolution for the same ! for which the prophet david , out of the depth of my misery , i cry unto thee for the depth of thy mercy . o lord hear my petitions , and consider my tears ! the contrition of my heart , and the sorrow of my soul ! and in the merits of his blood that was so plentifully shed on the cross for penitent sinners , wash away the multitude of my transgressions , that my soul , by thy mercy , being cleansed from the stain of sin , i may be found a worthy partaker of this great mystery . and now , o lord , that i am about to receive the blessed sacrament of the body and blood of jesus christ ; how shall i , that am so great a sinner , dust and ashes , dare to presume to approach thy table ! the heavens in thy sight being not clear , and the pillars of the earth shake at thy presence . what then shall become of me miserable that i am ! yea , lord , thou hast provided a special means , and in thy gospel left us a command , come unto me all ye , &c. which command i obey , and in confident assurance of thy promise in christ jesus , i trust thou wilt have mercy upon me , in the easing and refreshing of my soul that is wearied with the burthen of my intolerable sins ! wash me throughly from my wickedness , and cleanse me from my sin , and renew a right spirit within me : and of thy gracious goodness direct me in this great action , with a reverend and awful fear of thy majesty , that all the faculties of my soul and body may be intent rightly to apprehend , and joyfully to receive this eternal food , this bread of life , this heavenly and wonderful mystery ! and that by thy grace i may obtain the vertue , fruit , and benefits of the death and passion of my saviour ; and by the same , the remission of all my sins , and everlasting salvation , through jesus christ our lord. amen . a prayer before the receiving of the communion . o most holy and heavenly god and father , which by the immortal seed of thy word hast begotten us to be thy children , and with the same ( as with milk ) dost nourish us purely as new born babes , as also with the divine mysteries of thy holy sacraments ( as by a visible word ) dost confirm and strengthen us in faith & righteousness ; and having so adopted us into thy family , continually feedest and nourishest us unto eternal life : we humbly beseech thee so to prepare our souls to the due receiving thereof worthily , that we may thereby effectually feel , taste , and feed on thy son jesus christ ( the true manna and bread that came down from heaven ) that we may by him have eternal life : pardon ( o lord ) pardon our unpreparedness in coming to the participation of so holy and divine mysteries : make thy word and sacraments always so powerful and effectual in our ears and hearts that we may thereby be sanctified and renewed unto all holy obedience unto thy will in the mortification of our sinful corruptions , and renewing of thy perfect , image in us ( unto holiness , righteousness , sobriety , truth , knowledge , faith , and temperance ) through his most power ful and glorious resurrection . stablish our conscience in the assurance of our salvation , by the remission of our sins in the blood of thy son , which was shed for us on the altar of the cross ( as a sacrifice of expiation , to cleanse away all sin ) o lord , seal and confirm this covenant of grace in our hearts by these holy sacraments ( pledges of thy grace and love towards us ) that at no time we may stagger at thy promises , nor fall away from hope and confidence in thee ; but being hereby incorporated into one body , we may partake of one spirit , and grow in love one towards another ( as members of the same mystical body ) that we may forgive one another , as thou hast forgiven us . o lord , make us ever thankful for thy manifold and great mercies , in providing unto us such means and helps of our salvation ; and grant that we may not put any confidence in external actions and exercises thereof ( in any hope to be justified thereby ) but that we may thereby exalt our minds to heavenly and spiritual contemplations , and by faith be firmly united to thee our head in heaven , to be made one with thee , and thou with us : and howsoever heretofore we have transgressed and defiled our selves , as well with our natural impurities , and actual impieties , henceforth ( being now wash'd and purified in the blood of the lamb which was sacrificed for us ) we may have our conversation in heaven ; and being new creatures in christ , may have new thoughts , desires , and delights , ( far from the lusts of our former ignorance ) and may live ever unto him and with him , who sitteth at thy right hand , our redeemer and advocate , and shall return to be our judge , to justifie and acquit us before thee ; to whom , with thee , and the holy ghost , be all praise , &c. a psalm . 1. as the hart panteth after the water-brooks , so panteth my soul after thee , o god. 2. o let thy merciful kindness be my comfort , according to thy word unto thy servant . 3. help me , o god of my salvation , for the glory of thy name ; o deliver me , and be merciful unto my sin , for thy name 's sake . 4. o remember not my old sins ! but have mercy upon me , and that soon , for i am come to great misery . 5. consider and hear me . o lord my god , for my trust is in thy mercy . 6. turn thy face from my sins , and put out all my mis-deeds . 7. have mercy upon me , o god , after thy great goodness : according to the multitude of thy mercies do away my offences . 8. wash me throughly from my wickedness , and cleanse me from my sin . for i acknowledge my faults , and my sin is ever before me . 10. behold , i was shapen in wickedness , and in sin hath my mother conceived me . 11. thou shalt purge me with hyssop , and i shall be clean : thou shalt wash me , and i shall be whiter than snow . 12. make me a clean heart , o god ; and renew a right spirit within me . 13. o remember not the sins and offences of my youth , but according to thy mercy , think thou upon me , o lord , for thy goodness . 14. for thy name sake , o lord , be merciful unto my sin , for it is great . 15. turn thee unto me , and have mercy upon me ; for i am destitute and in misery . 16. remember not , o lord , mine iniquities nor the iniquities of my fore-fathers , neither take thou vengeance of my sins , but spare me , good lord , whom thou hast redeemed with thy pretious blood , and be not angry with me for ever . 17. blessed is he whose unrighteousness is forgiven , and whose sin is covered . 18. blessed is the man , unto whom the lord imputeth no sin , and in whose spirit , there is no guile . 19. the lord is nigh unto them that are of a contrite heart , and will save such as be of an humble spirit . 20. o taste and see how gracious the lord is : blessed is the man that putteth his trust in him . 21. o lord thou hast dealt graciously with thy servant according to thy word . glory be to , &c. o most gracious lord god , i beseech thee help thy servant whom of thy mercy thou hast created , repair the ruins of my soul , inlarge the frame of my understanding thereof , cleanse it from all filthy corruption , and garnish it with all heavenly graces , that it may be both conveniently fit , and furnished to receive thee , that thou mayst make thy entry , and possess that which is thy own , both by creation and redemption and merits of thy passion , through jesus christ . amen . before the receiving . ex liturg. grant o most merciful father i beseech thee , that i receiving these thy creatures of bread and wine , according to the holy institution of our saviour jesus christ , in remembrance of his death and passion , may be partaker of his blessed body and blood , and that my sinful body may be made clean by his body , and my sinful soul washt through his most precious blood which was shed for the remission of all my sins , through the same jesus christ . amen . immediately before the receiving . matth. 8. 8. lord , i am not worthy thou shouldest come under my roof : but speak the word only , and my soul shall be healed . ii. o lamb of god , let me eat thy flesh , and drink thy blood , that i may live everlastingly by thee ; and cloath me with the wool of thy mercy , that no winter or storm of sin do pinch my silly soul . iii. o blessed jesus , let the blood that ran from thy blessed heart , wash my soul from all sin and iniquity , and purchase me thy heavenly grace and benediction : amen . immediately after receiving . praise the lord , o my soul , and all that is within me praise his holy name , and forget not all his benefits , which saveth thy life from destruction , and crowneth thee with mercy and loving kindness , psal . 103. i will give thanks unto the lord for he is gratious , and his mercy endureth for ever , psal . 106. alleluja , salvation and glory , and honour , and power , be unto the lord our god , amen . revel . 19. 1. thanksgiving after the receiving of the blessed sacrament . ex. liturg. o almighty and everlasting lord god ; i thy most humble servant , according to my bounden duty and service , do render unto thy fatherly goodness , all possible praise and thanksgiving , for that thou hast vouchsafed to feed me with the holy mystery , and spiritual food of the precious body and blood of jesus christ thy son and my saviour ; assuring me thereby of thy grace and favour towards me ; and that i am a member incorporate in thy mystical body , the blessed company of faithful people ; and also heir through hope of thy everlasting kingdom , by the merits of his most precious death and passion : and grant me , o lord , for the time to come the assistance of thy grace and heavenly benediction , that i may continue in all such good works as thou hast prepared for me to walk in ; to the glory of thy name , and my everlasting comfort , through jesus christ our lord : to whom with thee and the holy ghost be all honour and glory world without end . amen . a psalm . 1. praise the lord , o my soul , and all that is within me praise his holy name , which saveth thy self from destruction , and feedeth thee with the bread of heaven . 2. i will always give thanks unto the lord , his praises shall ever be in my mouth . 3. thy merciful kindness is evermore towards us : and thy truth , o lord , is everlasting . 4. great is the lord , and marvellous to be praised , there is no end of his greatness . 5. he loveth righteousness and judgment ; the earth is full of the goodness of the lord. 6. be glad , o ye righteous , and rejoice in the lord , and be joyful all ye that are true of heart . 7. i will give thanks unto thee with my whole heart ; i will speak of thy marvellous works . 8. o praise the lord with me , and let us magnifie his holy name . 9. let my heart be filled with gladness , and my mouth with praise , that i may sing of thy glory , and with the rest of thy saints give honour to thy majesty in the eternal fruition of thy presence through christ . 10. my mouth shall speak of the praise of the lord ; and let all flesh give thanks unto his holy name for ever and ever . amen . vers . praise the lord. resp . the lord's name be praised . o almighty and eternal god ; what worthy praise can i give unto thee , by whose goodness i was created , by whose mercy i was redeemed , by whose power i am preserved , and by whose grace i hope to be glorified ; and for all other thy blessings and benefits which i enjoy both in soul and body ; and especially , for feeding me this day with the precious body and blood of jesus christ . i will therefore offer unto thee the sacrifice of praise and thanksgiving , and always praise thy holy name , beseeching thee to pour upon my heart the sweet streams of thy mercy ; conform my life , confirm my faith , and guide me by thy grace , that thy servant may with strong assurance of thine infallible truth and promised mercy , vanquish and subdue whatsoever rebelleth against thy blessed will ; keep holy my soul and body , and let them not be defiled through delectation of sin ; but that my full delight and joy may be in thee , and walk before thee in sincerity of heart and godly conversation , that i may here on earth glorifie thy name , and after this life with all thy faithful flock possess that everlasting inheritance : which thy son christ jesus hath purchased , to whom with thee and the holy ghost , be all honour and glory world without end . amen . john 5. 14. behold thou art made whole , sin no more lest a worse thing come unto thee . 1 john 1. 17. if we walk in the light , as he is in the light , we have fellowship one with another , and the blood of jesus christ his son cleanseth us from all sin . eph. 5. 1 , 2. be ye therefore followers of god , as dear children , and walk in love , as christ also hath loved us , and given himself for us , an offering and a sacrifice to god for a sweet smelling savour . eph. 5. ye were sometimes darkness , but now are ye light in the lord. see then ye walk circumspectly , redeeming time , because the daies are evill . jude 25. to the only wise god our saviour , be glory and majesty , dominion and power , both now and ever . amen . prayers for the sick. remember not lord our offences , nor the offences of our forefathers , neither take thou vengeance of our sins , but spare us good lord , spare thy people , whom thou hast redeemed with thy most precious blood , and be not angry with us for ever . spare us good lord. o lord i beseech thee favourably to hear the prayers of thy servant , that i which am rightly punished for my offences , may by thy goodness be mercifully delivered for the glory of thy name : through jesus christ , who liveth and reigneth world without end . amen . almighty and everlasting god , in whose hand consists the life of all mankind , which correctest those whom thou receivest ; mercifully i beseech thee to hear my complaint , and despise not the prayer that i make now in the time of my trouble , in the vexation of my spirit , and the anguish of my soul . i remember thee , and cry unto thee for mercy ; o thou that hast created , and made me of nothing , and redeemed me from the bondage of sin , death , and everlasting destruction , by the most precious blood of jesus christ , shed upon the cross for the ransom of all my sins . have mercy upon me , o lord , have mercy upon me , bow down thine ear unto my cry , and cast me not away in thine anger , though for my wickedness i have deserved thy wrath and heavy displeasure against me : and now for my transgressions , in thy indignation thou hast stricken me with grievous sickness , and i begin to fall as leaves beaten with a vehement wind , yet are thy punishments less than my deservings . but of thy mercy and goodness , o lord , correct me not to death , but to amendment of life ; for thine own sake , for thy holy names sake , for christ jesus sake be merciful unto my sin , for it is very great , and there is no rest in my bones , by reason of my transgression : spare thy servant , o god , which confesseth his sins ; pour thy sanctifying grace into my heart , and work thereby true and immediate repentance , and restore me again to thy favour , according to thy gracious promise in jesus christ : let thy merciful providence so govern all this sickness , that i never fall into utter dakness , ignorance of thee , or inconsideration of my self ; let the faintness of my spirit , and the condemnation of my self , be overcome with thy irresistable light , thou god of all consolation ; grant that i may be mindful , of the great account that i have to make at the day of judgment , and that i may bear in mind the image of that which is to be faithful , the end of misery , and the beginning of all happiness ; but to the secure and careless , the beginning of eternal pain ; strengthen my faith , accept my repentant tears , speak peace to my soul and conscience , and say , thou art my salvation , my grace is sufficient for thee ; then shall my heart rejoyce , and my soul shall be right glad , desiring to be dissolved , and be at peace , that after this my bodily death , i may enjoy the eternal fruition of thy heavenly presence : let me not , o father , in this my trial , be stricken with fear of condemnation , or distrust thy promises , but in sure confidence of heart , apply to my self the remission of my sins , that at the last gasp , by faith in jesus christ , i may have a taste of eternal salvation : let not death ( if thou please to send it ) be terrible or bitter unto me ; but when it cometh , i may with joy receive the same , and having escaped the hardness of temptation , and the peril of satan , i may triumph like a conqueror , and behold the power and presence of thy holy spirit : let my last words be those which thy son did utter upon the cross saying ; father , into thy hands i commend my spirit : and when my speech is taken from me , hear the groanings of my heart , and the desire of my soul , that thy servant may depart in peace ; through jesus christ our lord ; to whom be all praise , power , might , majesty , and dominion , now and for ever . amen . the sick saith job 14. 1. man that is born of a woman , hath but a short time to live , and is full of misery ; he cometh up and is cut down like a flower ; he fleeth as it were a shadow , and never continueth in one state . in midst of life we are dying : of whom shall we seek for succour and comfort but of thee o lord god our maker ? a psalm . 1. in thee o lord have i trusted , let me never be confounded ; but rid me and deliver me in thy righteousness , incline thine ear to me and save me . 2. o lord rebuke me not in thine indignation , neither chasten me in thy heavy displeasure . 3. have mercy upon me o lord , for i am weak : o lord ●eal me , for my bones are vexed . 4. turn thee , o lord , and deliver my soul ; o save me for thy mercies sake , for in death no man remembreth thee , and who shall give thee thanks in the pit ? 5. consider and hear me , o lord my god , lighten mine eyes that i sleep not in death , shew me thy marvellous loving kindness , thou art the saviour of them that put their trust in thee . 6. thou hast been my succour , leave me not , neither forsake me , o god of my salvation ! look upon my affliction and pain , and forgive all my sins . 7. o remember not my old sins , but have mercy upon me , and that soon , for i am come to great misery . 8. preserve thou my soul therefore , o my god , and save thy servant that putteth his trust in thee . 9. o comfort the soul of thy servant , for unto thee , o lord , do i lift up my soul . 10. o turn thee unto me , and have mercy upon me : give thy strength unto thy servant , and help the son of thy handmaid . 11. shew some good token upon me for good , that they which hate me , may see it , and be ashamed , because thou lord hast holpen me , and comforted me . 12. o satisfie me with thy mercy , and that soon : so shall i rejoyce and be glad all the days of my life .. 13. i am troubled , i am bowed down greatly , i go mourning all the day long : i am poured out like water , and all my bones are out of joynt ; my heart is like wax , it melteth in the midst of my bowels . 14. help me , o god of my salvation , for the glory of thy name , o deliver me , and be merciful unto my sin , for thy names sake . 15. the righteous cry , and the lord heareth them , and delivereth them out of all their troubles . 16. the lord is nigh unto them that are of a contrite heart , and will save such as be of an humble spirit . 17. o tarry the lord's leisure : be strong , and he shall comfort thy heart , and put thou thy trust in the lord. 18. o put thy trust in god , for i will give him trauks , which is the help of my countenance , and my god : glory be to the father , &c. o lord my god and heavenly father , who art the health of all men living , and the everlasting life of them which die in faith ; open i beseech thee the eyes of thy mercy upon me thy sick servant , who in heart is truly sorrowful for all my sins ; and of thy fatherly goodness , according to the multitude of thy mercies , put away all my transgressions out of thy remembrance : renew in me what hath been decayed by the fraud or malice of the devil , or by mine own frailty ; preserve me in the unity of the church , consider my contrition , accept my tears , and asswage my pain , and if it be thy blessed will , restore me to my former health ; or if otherwise thou hast appointed , give me grace so to take this visitation , that after this painful life ended , i may dwell with thee in life everlasting . amen . lord jesus preserve me , lord jesus comfort me , lord jesus pray for me ; for only into thy hands , who hast redeemed me , o lord thou god of truth , i commend my soul both now and for ever . amen . the sick saith . lord have mercy upon me , christ have mercy upon me . our father which art in heaven , &c. i heard a voice from heaven , saying unto one , write , from henceforth , blessed are the dead which dye in the lord. a psalm . 1. o lord rebuke me not in thy indignation , neither chasten me in thy heavy displeasure . 2. have mercy upon me , o lord , for i am weak : o lord heal me , for my bones are vexed . 3. my soul is also sore troubled : but lord , how long wilt thou punish me ! 4. turn thee , o lord , and deliver my soul : o save me for thy mercies sake . 5. for in death no man remembreth thee : and who shall give thee thanks in the pit ? 6. i am weary of my groaning , every night wash i my bed , and water my couch with my tears . 7. my beauty is gone for very trouble , and worn away because of all my enemies . 8. through thee have i been holden up ever since i was born : thou art he that took me out of my mothers womb , my praise shall be always of thee . 9. cast me not away in the time of age : forsake me not when my strength faileth me . 10. o hide not thy face from me , nor cast away thy servant in displeasure . 11. thou hast been my succour , leave me not o god of my salvation . 12. i am poor and needy , make hast unto me , o god , thou art my help and my deliverer , o lord make no long tarrying , o lord deliver me from the power of the enemy . lord help thy poor servant that putteth his trust in thee . send me help from thy holy place , and evermore mightily defend me : be unto me a strong tower , o lord , and evermore cover me with thy wings . o lord , hear my prayer , and let my cry come unto thee . the sick saith . i know that my redeemer liveth , and that i shall rise out of the earth in the last day , and shall be covered again with ▪ my skin , and shall see god in my flesh ; yea , and i my self shall behold him , not with other , but with the same eyes . o almighty and immortal god , the saviour and defender of all that put their trust in thee ; the only refuge and hope of the distressed in time of need , mercifully behold the sorrows of my heart , and the groanings of my spirit : thou hast , o lord , of thy power made me of nought , and in thy good time i shall return to nought again . i brought nothing into the world , neither shall i carry any thing away when i depart : thou art my portion , my salvation , my mediator , and my saviour . o blessed jesus , by thee came grace and life to the chosen , o receive me to thy mercy ; thou sufferedst most cruel death for my sake , and art risen the first fruits of them that sleep , thou art crowned with power and glory , destroyed'st death , and givest eternal life to all believers : thou , o saviour christ , shalt raise me up in the last day , and give me possession of thy everlasting kingdom , which thou hast purchased in thy blood and righteousness , according to the will of our merciful father , whom thou hast pacified and pleased , for my redemption and salvation ; for the performance of the oath which in his eternal and unsearchable purpose he promised our fore-fathers , whereof in thy merciful favour thou hast called me to be partaker , whereby i am taught and comforted by thy holy spirit , to despise this world , and this corrupt tabernacle of sinful flesh , which of it self hath deserved nothing but death and damnation , and wholly to rely upon thee . therefore , o lord , stand by me , and defend me against the assaults of satan , that after triumphant victory , through grace and power in thy spirit , i may joyfully give over this fleshly being , and come into thy presence , o lord , to rest in blissful peace , until the delivery of thy saints , with whom i am in assured hope , by the witness of thy spirit , to have my portion of the inheritance of perpetual salvation , and life everlasting , through jesus christ . amen . o my soul be joyful in the lord , and despise not his correction , neither faint thou at his rebukes . for whom the lord loveth , him he correcteth : yea , he scourgeth every child whom he receiveth . thy sins were innumerable , neither couldest thou claim ought of duty , but death and damnation . thy merciful lord hath accepted thy tears , and repentant groanings , and turned away his face from thy offences , he freely hath forgiven thee thy sins . and because thou hast repented , and trusted in his mercy , he hath put them all out of his remembrance , neither will he think on them any more . he will receive thee into his house , and crown thee with glory and kindness . thou shalt stand before his presence in the sanctuary everlasting . with angels and arch angels , with the patriarchs and prophets , with the faithful witnesses , and with all the rest of the chosen children of grace , to honour him , to serve him , to magnifie him , and praise him , with continual thanks in eternal joy and felicity , for ever and ever . amen . a psalm . 1. o god my god look upon me , why hast thou for●aken me , and art so ●ar from my health , and from the words of my complaint ? 2. how long wilt thou forget me o lord , for ever ; how long wilt thou hide thy face from me ? 3. o god i cry in the day time , but thou hearest not ; and in the night season also i take no rest . 4. and thou continuest holy , o thou worship of israel . 5. call to remembrance , o lord , th● tender mercy , and thy loving kindne●● which have been ever of old . 6. shew thy servant the light of th● countenance : and save me for thy merc●● sake . 7. thou hast been my succor , leave m● not , neither forsake me , o god of my salvation . 8. my time is in thy hand : deliver me from the hand of mine enemies . 9. o keep my soul and deliver me : le● me not be confounded , for i have put my trust in thee . 10. o my soul , thou hast said unto the lord , thou art my god , my goods are nothing unto thee . 11. the lord himself is the portion of mine inheritance , i have set god always before me , for he is on the right hand , therefore i shall not fall . 12. wherefore my heart is glad , and my glory rejoiced : my flesh also shall rest in hope . 13. for why , thou wilt not leave my soul in hell , neither shalt thou suffer me to see corruption . 14. thou shalt shew me the path of life ; in thy presence is the fulness of joy , and at thy right hand there are pleasures for ever more . glory be to the father , &c. as it was in the beginning , &c. o spare me a little , and suffer me to recover my strength , o lord , before i go from hence , and be no more seen . now o my soul , look upon christ jesus the righteous , thy advocate and redeemer , who is ready to receive thee ; therefore be glad in him , and give thanks , rejoycing in the visitation of the lord , by which he hath prepared thee for the heavenly jerusalem , and everlasting bliss ! 〈◊〉 acknowledge , o lord i have deserved to die , and the desire i have to live , is for the amendment of my life , and in some better measure to set forth thy glory ; therefore good father , if it be thy pleasure , restore me to health again ; and grant me long life . but if thou hast in thy eternal decree appointed this sickness to be a preparation to my immediate dissolution , and by it to call me out of this transitory life ; i resign , commit , and willingly commend my spirit into thy hands and holy pleasure ; beseeching thee to bless me from the second death , the everlasting destruction both of body and soul . let my soul throughly consider of the account i have to make to thee my god , and how few minutes soever it hath to remain in my body , let the power of thy spirit recompence the shortness of time , and perfect my account before i pass away . be pleased o lord in the reconciliation of thy son for my sins . let the infiniteness of my offences rely upon the infiniteness of thy mercy by his sufferings : breath inward comfort to my heart , and confidence in thy gratious promises ; that though my body be going the way of all flesh , yet my soul may go the way of all saints . lord hear me and help me , stand by me and save me , and if it be thy determination to lay my body in the grave , to receive my soul into thy kingdom , to rest in joy and peace for evermore , through jesus christ . amen . the sick saith , o my soul , thou which art endued with the image of god , redeemed with the blood of jesus christ , enlightened by the holy ghost , adorned with vertue , and accounted with angels : love thou him who loveth thee , trust in him who careth for thee , seek thou him who seeketh thee . my soul , o lord , heartily desireth to attain to that supernatural city , whereof such things are spoken : my heart longeth , my soul thirsteth till i enter into my masters joy. to which everlasting joy , o lord , receive my soul , where all thy saints rejoyce in eternal joy and thanksgiving , singing praises and allelujas to thee the lord our god. eye hath not seen , nor ear hath heard , neither entered into the heart of man , the things that god hath prepared for those that love him . glory be to the father , &c. directions for the sick . man for the violation of that great command which god his creator gave him in the beginning , hath exposed him and his posterity to a certain and sure doom , in these words : thou shalt dye the death ; for the wages of sin is death ; the gift of god is eternal life , through jesus christ our lord , rom. 6. variable , and therefore miserable is the condition of man : this hour , this minute in health , in the next by a sudden change and alteration at the point of death : in the morning flourishing like a palm , like a green bay-tree , in the evening cut down , dryed up and withered ; for we consume away in thy displeasure , and are afraid at thy wrathful indignation , psalm 90. all flesh is grass , and the glory thereof as the flower of the field , psal . 40. the glory of man is as the flower of the field , which withereth and falleth away , 2 pet. 2. 4. he considereth we are but flesh , and as the wind that passeth away , psal . 78. our life is but of a short continuance , and full of trouble ; man cometh up like a flower , vanisheth like a shadow , falls sick and dyeth , sleepeth , and riseth not until the heavens be no more , job 14. as soon as thou scatterest us , we are even as asleep , and sade away suddenly , and in thy anger all our days are gone , and ended as a tale that is told : and what man living shall not see death ? dust thou art , and to dust thou shalt return , gen. 3. 19. thy body shall return to earth , the center of the body ; and thy soul to heaven , to god which gave it , to everlasting glory , who at the last day , the day of the resurrection , will re-collect , re-unite thy body , though turned to atoms , to thy soul , at the voice of the angels trumpet , arise ye dead and come to judgment ; the righteous to receive everlasting happiness , and the wicked eternal torment . wonderful and great hath the love of god been unto mankind , in our creation , redemption , preservation , and giving us assured hopes of eternal salvation , through jesus christ our lord ; for being fallen from blessedness , by the sins of our first parents , into the snares of satan , and thereby become his bondslaves and servants , overcome by sin , job 8. and being servants of sin , we are freed from righteousness , rom. 6. god so loved us , that he sent his only son to be reconciliation for our sin , joh. 4. 10. rich is his mercy whereby he loved us , eph. 1. christ suffered for our sin , to bring us unto god , being put to death in the flesh , but quickned in the spirit , 1 pet. 3. he sent redemption to his people , holy and reverend is his name , psa . 111. he gave himself for us , that he might redeem us from all iniquity , tit. 2. therefore blessed be the lord god of israel , for he raised up a mighty salvation for us in the house of his servant david , luke 1. 68. our life here on earth is a warfare , full of trouble , misery , and vexation of spirit , a daily tempest , and continual strugling between the mind and the flesh ; the law of god , and the law of sin ; and so numerous are the calamities and troubles of our days , that were it not for the hope of heaven , it would be little better than hell it self , crosses and afflictions , troubles and molestations unavoidably rush in upon us , as fast as jobs messengers , hourly and daily ; for men , as they are all the sons of their mothers , are subject to all misery , born to live few dayes , in many dangers : whose glory may well be compared to the shadow in the sun , which in the morning of our greatness , is in a goodly luster ; at noon at the full , beside us ; at night in the wain , quite behind us . there is nothing in this vale of misery permanent or certain ; prosperity and adversity not long asunder : health and sickness often at variance ; no joy , no happiness , no felicity , no tranquillity for continuance can be expected here in this world. the only ease and consolation to our distresses , the blessedness of content and rest to our wearisome souls , is to be looked for in the world to come : what honour , glory , pleasure of earthly delight soever , but is subject to instability , possible and uncertain ? which made the wise-man upon his experience cry out , vanity of vanity , all is vanity . and the singular motive to a man in any affliction for the sufferance of sorrow , need , sickness , or any adversity whatsoever , is , that by the sweet united blessings , patience and content , at the last by paying an inexcusable debt to death , which , who so liveth , of what state or condition soever , cannot but think he must die , will bring us to that eternal rest , to the blessed enjoyment of everlasting felicity , to dwell in glory for evermore : for blessed are the dead which die in the lord , from henceforth , yea , saith the spirit , that they may rest from their labours , and their works do follow them , rev. 14. 13. death is a sleep , a departed breath from dead earth , inlivened at first by breath cast upon it ; to die is to be no more unhappy , it is true to those over-swayed by nature , death is accounted a misery , but to men refined by the light of judgment , it is esteemed the only remedy against misery , as it is the wages of sin , it is due to us ; and as it is the end of all grief and sickness , it belongs unto us . it delivers us from all cares and troubles , and bringeth us to all joys unspeakable ; by it we shall receive fulness of grace , perfect and accomplished regeneration and perfect glory , which while we are on earth , we have but in part : here we see darkly , as in a glass , then shall we see face to face : the heavens you behold , shall be superinvested with new endowments , made everlasting habitations for the saints prepared ; by death we pass to immortality , nor can we attain eternal life , but by leaving this life ; yet corporal death is no period of life , but a passage to eternity ; though our body sleep a while in dust , it shall rise again after thy likeness : as for me , saith the prophet david , i will bebold thy face in righteousness , and shall be satisfied when i awake . holy job saith , though all my flesh be consumed to bones , yet thy spirit blowing upon dead bones , can revive them , and couple them again with sinews , and cloath them with flesh . the dead men shall live together , with my dead body shall they arise , awake and sing ye that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead , isa . 26. 19. for i know that my redeemer liveth , and though after my skin worms destroy this body , yet in my flesh shall i see god ; if the earthly house of this tabernacle be dissolved , we have a building of god , an house not made with hands eternal in heaven , 1 cor. 5. christ is risen from the dead , and made the first of them that slept , 1 cor. 15. though in adam we all die , yet in christ shall all be made alive . that body that was sown a natural body , shall rise a spiritual body , 1 cor. 15 therefore let us be comforted , and not fear the pains of death , the approach of which suddenly makes a man to know himself ; he tells the proud and insolent they are but dust , and in an instant makes them to repent and hate their fore-past happiness ; he takes an account of the rich , and proves him a begga● , having interest in nothing but in the earth that fills his mouth ; shews the beautiful their desormity , and they hate it ; he draws together the far stretch'd greatness , all the pride , cruelty , vain-glory , and ambition of man , and covers it all over with dust in the narrow limits of a grave ; and though for some years the body lies mouldred in the grave , it shall at the last be raised in honour and glory ; purified , perfected , and immortalized from a dungeon of misery , to a place of all felicity , to our own country , into paradise , where we shall meet with abraham , isaac , and jacob , the patriarchs and prophets , saints and angels , our friends and kindred gone before us , which we shall see and behold in mount sion , the city of the everliving god , in the company of innumerable angels , praising and magnifying the lord of heaven , in white robes , and palms in their hands , following the lamb wheresoever he goeth . i will wait till my changing cometh , then shalt thou call me , and then shall i answer thee , o lord , i come and appear before thee , job 14. 14. as the hart panteth for the water brooks , so longeth my soul for thee , o lord , ●s . 42. 1. and for as much as all mortal men are subject to many sudden perils , diseases and sicknesses , and ever uncertain what time we shall depart out of this life ; there should no day pass without consideration for our last end ; which meditation is very requisite , both for them that are in perfect health , & those that feel the hand of god by sickness : that death will come is certain , but when , how , or where , is very uncertain . it is appointed for all men once to die , heb. 9. 27. but the day when , god hath not revealed , because we should be ready every day ; it comes as soon to the young man , that glorieth in his strength , as to some in a good old age ; to the rich fool in a night , as to the poor in the anguish of his soul ; to some violently , to others untimely by accident ; to some by sudden and unexpected death without warning ; to all , some one way or other . and being almighty god hath pleased to lay this sickness upon you and therein time to repent , assure your self it is his visitation sent to you to try your faith & patience , or else to correct and amend what is amiss in you , or whatsoever hath offended your heavenly father ; for every child whom the lord loveth he correcteth , to prepare for a better world ; affliction seals us up to adoption ; by it he exercises his children , and the graces he bestows upon them : it is special means to further our contrition and repentance : in affliction , saith the lord , they will hear me . davids troubles made him pray ; hezekiah's sickness made him weep ; and misery drew the prodigal child home : we have the prophets examples and patterns of bearing afflictions patiently ; which though the punishment and shame is of sin , god turns to be the subject of his honour and glory , in saving a sinner that calls upon him in faith and true repentance , to heaven . his chastisements are signs of his fatherly love ; which though for the present , seem grievous unto us , afterward it bringeth quiet fruit of righteousness , to those whom the lord giveth grace to make a sanctified use of it , for which he hath inflicted this sickness on you . and know you certainly , though your sins are many and grievous which you have committed , by the temptation of the devil ; yet upon your true repentance , god hath promised to forgive ; the benefits of which , are the escaping eternal death , god's everlasting punishments , and the attaining eternal salvation : where sin abounds , there grace much more abounds . god calls all those that are heavy laden , to refresh and ease them of all their trouble , the lord forsaketh no man , till man forsaketh him : look not so much upon the greatness of thy sins , as to the riches of his mercy , and let thy soul be comforted in the all-sufficient atonement of the blood of jesus christ . let the ( wicked saith the lord ) forsake his way , & the unrighteous man his thoughts , and let him return unto me , and i will have mercy upon him , and i will pardon him abundantly : let not your conscience be terrified at the remembrance of your transgressions , for there is no sin bars a man from salvation , but incredulity and impenitency . therefore lift up your hearts unto the lord , call unto him for mercy , repent earnestly of your sins , and have a lively considence in christ's merits , and doubt not but upon your humble contrition and sorrow for sin , with sighs and tears ( the blood of a wounded soul ) god will receive your soul into everlasting happiness , to live in eternal glory , which he of his infinite mercy grant , through jesus christ our lord. amen . the sick saith , o god the father of heaven , have mercy upon me , miserable sinner . o god the son , redeemer of the world , have mercy upon me miserable sinner . o god the holy ghost , proceeding from the father and the son , have mercy upon me , miserable sinner , &c. by thine agony and bloody sweat , by thy cross and passion , by thy precious death and burial , by thy glorious resurrection and ascension , and by the coming of the holy ghost , good lord deliver us . in all time of our tribulation , in all time of our wealth , in the hour of death , and in the day of judgment , good lord deliver us . i humbly beseech thee , o father , mercifully to look upon mine infirmities , and for the glory of thy names sake turn from me all those evils that i most righteously have deserved ; & grant that in all my troubles i may put my whole trust and considence in thy mercy , & evermore serve thee ( if i live ) in holiness and pureness of living , to thy honor & glory , through jesus christ our only mediator and advocate . amen . the friends of the sick party shall exhort him to examine himself of his estate , both towards god , and towards man ; that so by the condemning of himself , he may find mercy at the hands of god , for christ jesus sake . 1. of the confession of his faith . 2. of his sins and offences , both against god almighty , either publick or private ; or his neighbor in word or deed . 3. of his considence and faith in jesus christ , for the death and passion he suffered for all sinners . 4 advise the party to send for the minister , that he may pray with him ; for the lord hath promised to hear the prayers of the faithful for us , and to forgive us our trespasses ; and that he may give him the holy communion of the body and blood of jesus christ , the living bread that came down from heaven ; if any man eat of this bread , he shall live for ever : the bread that i give , is my flesh , which i will give for the life of the world ; for whosoever eateth my flesh , and drinketh my blood , hath eternal life , and i will raise him at the last day , joh. 6. 51. 5. advise him to call to mind what injury or wrong he hath done to any man in word or deed , that he may like good zacheus , make satisfaction where he hath injuriously & fraudulently taken and detained from any man , by oppression or deceit , his goods or money ; for without restitution there can be no repentance ; and if no repentance , no expectation of salvation . 6. advise him also to set his house in order , for death will not be long in coming , and that the covenant of the grace is not revealed to any : and to make a judicious distribution of his estate , not forgetting the poor . the sick saith , 1. i believe in god the father almighty , &c. 2. i am fully perswaded , and undoubtedly in my conscience believe , and do confess and acknowledge before god and you here present , that every point and article of this my belief is true , and necessary to salvation . 3. i acknowledge that i have been a grievous sinner , offending my god many ways , both in thought , word , and deed , and am guilty of the breach of all his commandments ; deserving for the same his heavy wrath and indignation against me ; i am sorrowful and mourn in my soul for them , trusting that the lord for jesus christ his sake , who sitteth at the right hand of god , making intercession for my sin , will have mercy upon me , and grant me forgiveness for the same , and after this life ended , receive me to his eternal habitation . 4. i confidently believe that jesus christ is the only mediator and saviour of all mankind , and that i shall be saved by the only merits of his precious death and passion , which he suffered on the cross for my salvation ; denying all meritorious works of my own , and that there is no name under heaven whereby i may be saved , but in the name of jesus christ . 5. i do from my heart freely forgive all the world , all those that have any way wronged , injured , or offended me by word or deed , as i desire to be forgiven of god. and i desire likewise , all men whom i have often offended , by committing any unjust , unconscionable , or uncharitable act or deed , to forgive me being sorry for what i did , to their prejudice or hurt . o lord , i beseech thee , hear my prayer , and spare me which do confess my sins , that i , whose conscience by sin is accused , by thy merciful pardon may be absolved , through jesus christ . amen . o lord my redeemer , have mercy upon me , and receive my spirit . a prayer to be said by those that visit the sick. o most mighty and eternal god , which hast compassion on all men , and hatest nothing that thou hast made , mercifully we beseech thee to have compassion on this thy servant , who by thy visitation hath been sorely afflicted , and by the same even brought to the termination of his days , and end of his life : be pleased good lord to have mercy upon him , acept of him as the work of thine own hand , a lamb of thy fold , thy servant , redeemed by jesus christ ; who is willing by thy appointment , to leave this miserable world , in full assurance of thy mercy in jesus christ , for the remission of his sins : guide him good lord , in this his last journey , that he , being quit of all the troubles of this transitory world , may safely by thy power be conducted to the haven of eternal happiness , into the arms of thy unspeakable mercy , to everlasting peace , to perpetual joy , and there to reign with all the company of saints and angels in eternal bliss for evermore . good lord we beseech thee , by the abundance of thy goodness , by the multitude of thy mercies , by the merits of thy death and passion , by the glorious resurrection and ascension of jesus christ , have mercy upon him : deliver him from the burthen of his sins , the fear of death and the power of hell ; and give him a quiet and joyful departure , and receive him in thy favour to the fulness of joy in thine everlasting kingdom , to reign with thee world without end . amen . thanksgiving after recovery o lord my god and heavenly father , seeing it hath pleased thee of thy infinite mercies to with-hold my life from the pit of corruption , and in good measure restored me again to my former health , crowning me with mercy and loving kindness , my soul and all that is within me shall praise thy holy name : i will praise thee , o lord , with my whole heart , and sing praise unto thy name , o thou most high , for the health of my body ; i bless thee for it with my soul : and good lord , give me also the health of my soul , then shall i magnifie and praise thee for thy goodness , with soul and body . this gentle correction hath brought me nigher unto thee , and upon thy forbearance i have promised amendment of life ; and that i may so do , assist me with thy grace , give me constancy and perseverance in good works , and keep me from relapsing into those sins which induced thy former judgments : and though the custom of sin take away the sense of sin , and my infirmities being many ; yet , good lord , forsake not my soul in any temptation , neither suffer me to fall into such notorious sins again , which i have truly repented me of ; but so guide me by thy grace in the small remainder of my days that i have to live in this world , that my life may be ordered by thy governance , and always do that which is righteous in thy sight , through jesus christ our lord. amen . psal . 116. i am well pleased , that the lord hath heard the voice of my prayer . 2. that he hath inclined his ear unto me : therefore will i call upon him as long as i live . 3. the snares of death compassed me round about : and the pains of hell gat hold upon me . 4. i shall find trouble and heaviness , and i shall call upon the name of the lord : o lord , i beseech thee deliver my soul . 5. gracious is the lord and righteous : yea , our god is merciful . 6. the lord preserve the simple : i was in misery , and he helped me . 7. turn again then unto thy rest , o my soul , for the lord hath rewarded thee . 8. and why thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . 9. i will walk before the lord in the land of the living . 10. i believed , and therefore will i speak , but i was sore troubled : i said in my hast , all men are lyers . 11. what reward shall i give unto the lord for all the benefits that he hath done unto me ? 12. i will receive the cup of salvation , and call upon the name of the lord. 13. i will pay my vows now in the presence of all his people : right dear in the sight of the lord is the death of his saints . 14. behold ( o lord ) how that i am thy servant , i am thy servant and the son of thy handmaid , thou hast broken my bonds in sunder . 15. i will offer unto thee the sacrifice of thanksgiving : and will call upon the name of the lord. 16. i will pay my vows unto the lord , in the sight of all his people : in the courts of the lords house , even in the midst of thee , o jerusalem . praise the lord. a morning prayer for a private family . o god the father , creator , and maker of all things in heaven and earth ; o christ , the redeemer of all mankind ; and thou ( o blessed spirit ) the sanctisier of all the elect , have mercy upon us ; spare us most miserable sinners , whom thou hast redeemed , and be not angry with us for ever ; but hearken unto our prayers , receive our petitions , and grant our requests , for jesus christ his sake , our only lord , and blessed saviour . we thy poor and unworthy servants , in all humility of soul and body , & unfeigned acknowledgment of our bounden duty , prostrate our selves before the throne of thy mercy seat , praising and magnifying thy fatherly goodness , for the abundance of thy blessings , for the multitude of thy mercies continually heaped upon us ; beseeching thee for christ his sake to be merciful to all our sins committed against thy divine majesty ; upon the consideration of which , we confess we are not worthy to appear in thy sight , much less to ask a blessing at thy hands ; for by reason of our corrupt nature in us derived from our first parents , our inclination hath been prone to commit all manner of sin and wickedness against thy goodness ; thy laws and precepts we have broken both in thought , word , and deed ; out of our hearts proceed evil and wicked imaginations , which defile the soul , and the whole man is altogether abominable ; the eyes that now look up to thee for mercy , have beheld vanity ; our tongues that now call upon thee , have blasphemed thee ; our hands now lifted up to heaven , have been lifted up against thee ; our feet have been willing to run to commit any mischief by the temptation of satan ; our wills being continually averse to thy commandments ; the law of sin is in our members , repugnant to the law of our mind , making us altogether unworthy of the least of thy mercies ; and miserable that we are , the numberless number of our sins have been multiplyed as the number of our sinful days have increased ; these things , o lord , we have done to our shame , and , if thy mercy prevent not , judgment , to our utter destruction of soul and body ; we must acknowledge thou who art our creator , who hast made us , by the precious death of jesus christ redeemed us , and by thy holy spirit sanctified us ; and many are the blessings and benefits which we enjoy both in soul and body ; therefore by the contrition of ou● hearts , by the testimony of our consciences , we stand convicted , and at the horrid thought of our sins we are mightily astonished ; what shall we say , or wherein shall we open our mouths , who shall deliver us from the misery due to us for our transgressions ? nothing can be expected in this life but misery and confusion , and in the world to come , eternal condemnation . but yet , o lord , in obedience of thy command , and in confident assurance of thy endless and unspeakable mercy , promised in jesus christ to all sinners , with sorrow in our hearts , with shame in our face , in humility of spirit , we appeal from thee , to thee ; from thee a just judge , to thee a merciful father ; from the throne of thy justice , to the seat of thy mercy ; beseeching thee to have mercy upon us , o lord , to have mercy upon us , and turn thy face away from all our sins , and blot out all our transgressions ; for the only meritorious death and passion of jesus christ thy innocent lamb , who so abundantly shed his blood on the cross to take away the sins of the world ; accept we intreat thee , that inestimable price of his suffering , for a full ransom for all our sins ; remit them unto us , and divert thy judgments and punishments from us , and assure us of thy love and favour in christ : and for the time to come , work in us by the graces of thy holy spirit , true and unfeigned repentance , and faith with strength against sin , and grace in some better measure to do thy will ; reform our affections , transform us out of sin , into the glorious liberty of thy own children , to live in newness of life , in holy conversation , and continual obedience to thy divine majesty . and seeing o lord it hath pleased thee of thy goodness to deliver us from the power of darkness , and all dangers of the night past , affording us quiet and comfortable rest , bringing us safe to the beginning of this day : our souls and all that is within us shall praise thy holy name ; desiring continually to render unto thee all possible praise and thanksgiving for the incarnation of our blessed saviour , for our redemption by passion , for our creation , election , justification , and sanctification in some good measure , and assured hope of glorification in the world to come : we likewise bless thee for our lives , health , liberty , peace and prosperity , for our preservation , and deliverance from evil since we were born , for the freedom of thy gospel , for the comfort we enjoy under his majesties happy reign ; for delivering our church and kingdom from foreign invasion ; for sparing and giving us so long a time of repentance : for these thy blessings and benefits our souls shall praise the lord of heaven , whose mercy endureth from generation to generation . bless and defend us ( o lord ) this day , direct and protect us in the same , bless our going out and coming in ; let thy spirit guide us in all our actions , deliver us from the temptation and malice of the devil , and keep us both in soul and body from all his devices , and let thy grace preserve and guide us in all our wayes , that we may walk circumspectly , and strive to avoid all occasions of committing or running into such sins , which by nature we are apt to fall into : set a watch before the door of our lips , that we may not offend thy majesty by ill words , or blasphemous oaths ; keep us we beseech thee from violent passions , which provoke thy wrath and indignation against us ; and guide our feet in the way of peace , which leads us to everlasting salvation : let the dew of thy blessing descend upon our labours , and prosper thou the work of our hands : o prosper thou our handy-work ; make us diligent and dutiful in our calling ; and that we may have a good conscience in all our dealings , not any way to defraud any man , knowing one day we must give an account for all our words and deeds : and good lord , we beseech thee so to bless our endeavours , that we may raise such a competency and convenient sufficiency , void of wretched care , for the supportation of our lives , in a modest and civil manner ; and especially give us hearts and minds contented with what thou shalt be pleased to lay upon us , strength and patience in all afflictions and temptations , troubles and adversities , which seal thy children to salvation : give us meekness , and humility in prosperity , and constancy in well doing ; and for the small remainder of our lives , that we have to live here on earth , give us grace to consecrate it to thy service , and live in thy fear , not setting our hearts on transitory things , but carefully labour to redeem the time ; not deferring our repentance , but endeavour to make our calling and election sure , working our salvation in fear & trembling , before we go hence and be no more seen : and grant us , o lord , that when the race and course of our natural life here on earth is finished , we may at the last receive a crown of righteousness , which thou from the beginning hast laid up for them that fear thy name . in these our prayers we further intreat thee , o lord , for a blessing upon thy church universal , more especially we beseech thee to continue the peace and prosperity of these churches wherein we live , and every member thereof ; more especially , ever mightily protect and defend , from all evil and danger ; and bless with the chiefest of thy blessings , thine anointed , & our dread soveraign lord king charles , the queens majesty , james duke of york , and the rest of the royal progeny : bless the lords of his majesties honourable privy council , the reverend clergy , and all civil magistrates : bless all our friends and kindred and acquaintance ; bless us all , good lord , from the highest to the lowest ; help and comfort all our brethren , that in this transitory life be in trouble , sorrow , need , sickness , or any other adversity : comfort the comfortless , help the distressed , and defend all that travel by land or water ; and work in all and every one of us , true fear of thy holy name , and constant resolution to serve thee to our lives end . good lord hear , lord hearken unto us we beseech thee , and accept of this our morning sacrifice of praise and thanksgiving ; hear our prayers , and grant our petitions that we have asked , and all other blessings , which thou in thine infinite wisdom knowest most necessary for us , and thy whole church , we ask and crave at thy merciful hands , in the name , and through the mediation of thy dear son , our blessed redeemer , our only lord and blessed saviour jesus christ , in that most excellent form of prayer , which he in his holy gospel hath taught us , saying , our father which art in heaven , hallowed be thy name , thy kingdom come , &c. the grace of our lord jesus christ , the love of god , and the fellowship of the holy ghost be with us all for evermore . amen . an evening prayer for a private family . o eternal god and heavenly father , which hast made of one blood all mankind , and breathed into us the breath of life , and assigned times and length of our life in this world , which thou continuest according to thy good pleasure ; and if thou withdrawest thy hand , we soon perish , and are returned to dust , whence we were taken : we will therefore shew forth thy power in the evening , and magnifie thy goodness for saving us this day from dangers , and from our birth , in the whole course of our lives , hitherto preserving us ; for thou art a god of patience , pity , and much forgiveness ; shewing mercy unto thousands , and blotting out all our offences . o lord , we pray thee set not before thine eyes the horrible confusion , uncleanness , and wickedness of our hearts , ( being replenished with loathsome darkness , of ignorance , errours , doubtings , and distrust ) yea , our vile hearts have been turned away from thee , and all the powers of our souls and bodies are filthily defiled and weakened with wickedness ; only we cry aloud unto thee , favourably to consider the troubles and sorrows of our hearts , to strengthen our infirmities , and to pardon our most horrible offences : for we are wounded and weak and cannot be holpen but only through thy exceeding great mercy , there is no health in our flesh , because of thy displeasure , neither is there any peace or rest in our souls , by reason of our sin ; yet hear thou us ( o lord ) for thy holy name-sake , for jesus christ his sake pardon and forgive us all our sins that we have committed against thee this day ; and grant us thy grace , that we may amend our lives , and unseignedly serve thee in the several duties of our callings , to thy glory , and the comfort of our own souls ; remit our punishments , restore us to thy wonted favour , and receive us into thy most gratious protection , and keep us this night and evermore , that the devil may have no power over us , nor the sin of wickedness may be able to hurt us . whether we sleep or wake , live or die , we are always thine , thou art our creator and redeemer ; guard us about with the armies of thy holy angels in our habitations ; expel and remove far away from us wicked spirits ( our mortal enemies ) and graciously protect us from our persecutors which lay snares to subdue us : do thou ( o god ) assist us , that we may peaceably sleep and rest in thee : hide us in thy tabernacle from the strife of all men , and we will fear no evil , for thou that keepest us , dost neither slumber nor sleep : thy rod and thy staff do always comfort and defend us : let thy mercy ( o god ) prevent and follow us all the days of our lives , that we may dwell in thy house of defence in longness of daies , praising thee evermore , father , son , and holy ghost , one true , gratious , and everlasting god , ruling and reigning world without end . our father which art in heaven , hallowed , &c. lighten our darkness we beseech thee , o lord , and by thy great mercy defend us from all perils and dangers of this night , for the love of thy only son , our lord and saviour , jesus christ . let thy mighty , hand and out-stretched arm , o lord , be still our defence ; thy mercy and loving kindness in jesus christ thy dear son our salvation ; thy true and holy word our instruction ; thy grace and holy spirit our comfort and consolation , to the end , and in the end , so be it . amen . the grace of our lord jesus christ , &c. a table of the prayers contained in this book , viz. comfortable prayers for sunday morning . pag. 1. a confession to god. 8. a devout prayer to jesus christ . 10. a prayer to the holy ghost . 12. a prayer for sunday night . 17. a prayer for grace . 23. a prayer not to distrust the mercies of god. 25. an evening prayer . 28. prayers for monday morning . 30. a prayer for forgiveness of sin . 34. a prayer to be restored to god's favour . 40. prayers for monday night . 43. a prayer against the power of satan . 53. a prayer for the desire of a godly life . 54. an evening prayer . 55. prayers for tuesday morning . 57. a prayer of true repentance , and to be purged of sin . 62. a prayer for the aid of god's holy spirit . 64. a prayer to acknowledge god in his works . 66. prayers for tuesday night . 70. a prayer for the remission of sins . 72. a prayer setting out the power of god's grace . 75. a prayer for a competent living . 78. an evening prayer . 82. prayers for wednesday morning . 84. a morning prayer . 86. a prayer for patience . 89. a prayer for humility . 92. a prayer for god's fear . 93. a prayer for wednesday night . 99. a prayer for mortification . 101. a prayer against desperation . 104. a prayer for the power of god's spirit to abide in us . 106. a prayer to be mindful of death . 110. a prayer for an happy departure out of this life . 112. an evening prayer . 115. prayers for thursday morning . 117. a prayer for wisdom . 122. a prayer for charity . 127. a prayer to god to bless our endeavours . 130. a prayer to live uprightly in our calling . 131. prayers for thursday night . 135. a prayer against evil imaginations . 146. an evening prayer . 147. prayers for friday morning . 149. a prayer of thanksgiving for the passion of christ . 156. a prayer for mercy for our offences . 159. prayers for friday night . 163. a prayer for redress of a sinful life . 168. a prayer for continual remembrance of our end . 170. a prayer to jesuss christ for heavenly comfort . 173. an evening prayer . 177. prayers for saturday morning . 178. a prayer to obtain the kingdom of heaven . 186. a prayer for saturday night . 188. a prayer for a blessed and godly life . 190. a prayer for defence against our enemies . 194. a prayer for the opening the eyes of our understanding . 197. a prayer for perseverance in prayer . 200. an evening prayer . 201. short directions for receiving the blessed sacrament of christs blessed body and blood. 202. an humble confession before the receiving of the sacrament . 208. a prayer before the receiving of the sacrament . 211. a psalm before the sacrament . 214. a thanksgiving after the receiving the sacrament . 218. a psalm of thanksgiving . 219. a prayer for the sick. 223. directions for the sick. 240. a morning prayer for a private family . 258. an evening prayer for a private family . 266. finis .